Reflection Of John Wesley's Theology Of Healing

Care of Souls provides an account of Christianity's historical practices of soul care through a culmination of his many years of scholarship, teaching and clinical work.

In the “Surgeon as Priest,” Richard Selzer dives into the religious and scientific aspects of being a surgeon. He explores and divides the certain aspects of “healing” into five parts, each section demonstrating the different perspectives on healing (spiritually & scientifically) that eventually builds the metaphorical bridge between surgeon and priest. With the use of figurative language and other rhetorical devises, he connects each section of his essay to show his transformation from a scientific healer to a spiritual healer.

It is also vital to look at Wilson’s view on the practice of forgiveness and how if an individual decides to ignore it, it can place a road block in their process of change. She believes that God speaks about forgiveness for the following reasons:” (1) we are all sinners with whom to relate so we’ll need to become skillful forgivers (2) God makes forgiveness a centerpiece of our healing process because living in un-forgiveness is so much worse (Wilson, 2001).

The bio-medical model of ill health has been at the forefront of western medicine since the end of the eighteenth century and grew stronger with the progress in modern science. This model underpinned the medical training of doctors. Traditionally medicine had relied on folk remedies passed down from generations and ill health was surrounded in superstition and religious lore with sin and evil spirits as the culprit and root of ill health. The emergence of scientific thinking questioned the traditional religious view of the world and is linked to the progress in medical practice and the rise of the biomedical model. Social and historical events and circumstances were an important factor in its development as explanations about disease

Though Jesus was sinless and undeserving of death, he offered himself as a sacrifice in atonement for all sin (Invitation to World Religions, pg.418). Paul was always emphatic in maintaining that salvation cannot be earned by “works”, whether humans’ effort to obey the commandments in the Torah or excellent work in general. Instead, he taught that the salvation made possible by Christ’s sacrifice is a gift, the ultimate expression of God’s love and grace. Salvation is given to those who respond to God’s grace in faith, the conviction that God has acted through Jesus Christ to amend for human sin. Although Paul was very clear in teaching that salvation depends on God’s grace and the individual’s turning to God in faith, he did not dismiss the importance of works (Invitation to World Religions, pg.419). For Paul, faith does more than bringing salvation; it unites the believers with Christ in a “newness of life”. He believed that the spirit lives in believers and brings them into union with God. As a divine presence within, the spirit encourages the growth of spiritual virtues, the greatest which is love and makes all Christians one in the church often called “the body of Christ”.

The Church of Christ, founded by Mary Baker Eddy in 1879, preached that the true practice of Christianity heals sickness; she establishes her views in the book “Science and Health with Key to the Scriptures”.

My faith tradition informs my theology of pastoral care as that a pastor has an authority in the pastoral care relationship. The pastor’s image in my faith tradition is an advisor, director, and guide. In my faith tradition, the lay people like to have the pastoral care, when they make important decisions. Since my culture is the hierarchal and patriarch system, the lay people believes that pastors are better to know about God’s will. Therefore, the lay people are too much depending on the pastor’s advices, and taking pastor’s perspective, rather than choosing what they want. There is no space to listen their inner voice in the pastoral care in my faith tradition. My theology of pastoral care in my faith tradition was that what Jesus did is what we should do. Because of my traditional ideal of pastoral care, I thought pastors have to know everything and be better than others until becoming like Jesus. However, I realized that the theology can be dangerous to look down the lay people and non-Christians, and is not helpful for the pastors and the lay people as well. I think it is important to remember in my tradition that the head of the church is the only one, Jesus, and we are all the body of Christ. There is the better part in the body of Christ. We are all the same and we need each other.

In Mark 2:1-12, the story of healing of a paralytic man is told. Jesus heals this man in front of so-called non-believers in His power. In fact, when He poses the question that “Why are you thinking these things? Which is easier: to say to this paralyzed man, ‘Your sins are forgiven,’ or to say, ‘Get up, take your mat and walk’? (Mark 2:1-12) There are symbolic reflections of this rhetorical question. On the one hand, Jesus justifies that it is preferable to forgive the sins to heal someone directly. He conveys the message that being the Son of Man, he has the authority and ministry to ‘forgive’ the sins of that paralytic man, however, instead of approaching the healing or the removal of physical ailment, he deals with the matter impressively because he has to give a message to the non-believers in God’s power. He clearly mentions that men have the power to forgive because this ability is God’s virtue. Man is the live reflection of God and thus, he can perform the act of forgiveness and become great in life. The important aspect of this story is to show before the people that Jesus has been born with an authority to heal, cure or forgive people and thus, he is passing the message of God to the entire humankind.

For physicians practicing in the 19th century, there was a deep connection between mind and body. In the eyes

The spiritual significance of illness and suffering is a topic Christians continue to grapple with, as Larchet points out in The Theology of Illness. Scripture offers a wealth of wisdom and cues for understanding illness, health, and healing from a Christian perspective. Larchet analyzes the various and often contradictory Christian positions on health and illness, revealing how attitudes have shifted over time and with changes in medical technology, practice, and ethics. For example, St. Barsanuphius presents a comprehensive analysis of the spiritual significance of illness and suffering. One view holds that illness signifies a lack of faith; another presents illness in terms of a person who is offered the opportunity to develop a stronger faith, or whose faith is being put to a test like the story of Job. Ultimately, the latter remains the most helpful way to approach illness and healing from a Christian perspective. The essence of Christian health care is that, "Healing itself, while resulting from natural processes, actually comes from God," (Larchet 116).

John Wesley argued Christian perfection throughout his ministry. His quest was holy living. Wesley was focused with the life of holiness than with the philosophy concerning holiness and he was engrossed in the experience than in its principles.

John Wesley wrote in his Sermon 16 that the means of grace are understood as “outward signs, words, or actions ordained by God… to be the ordinary channels whereby (God) might convey to men preventing, justifying, or sanctifying grace.” Means are what happen outside of oneself and the grace is what does the work inside of ourselves or another way to say this is to say the ways we receive and experience grace. When we speak of the sacraments we refer to them as outward signs of an inward and spiritual grace. The means of grace in the sacraments, means are the bread and cup of communion and the water of the baptism and the liturgy spoken. These act in an outward and physical way, but the real work is that of the invisible grace we receive.

This client was Christian and from my estimation now looking back was just beginning their walk with Christ and not on the same maturity level that I was at that time in my walk with Christ. At that time I knew how forgiveness first and foremost is obedience to God, and secondly how it can set you free from so many emotional problems, McMinn said, “Forgiveness, in its theological and spiritual context, is profound, life-giving, and transforming. When we remove the religious context and think of forgiveness only as a clinical technique, we risk losing the essence of forgiveness.” (2011, p. 254) After reading this chapter it made me re-live an area in which I was not fully equipped to help client maneuver their way through. This particular chapter has allowed me to see how vital forgiveness is in a therapeutic session, and how it must be used carefully. It is made me aware of how important my Christianity is to forgiveness, but also to assess the level my client is currently on before beginning a session on forgiveness. Reflection

Dr. John Walton, in writing this work, is attempting to bring to the forefront the reality that “catharsis” plays a vital role in patient recovery. According to Dr. Walton, Christian counseling has come to depend more upon its theological roots and less upon psychology.

My theological of pastoral care and pastoral counseling I will view all the human being as it was written in the beginning with Genesis 1:27: "And God created man to his own image: to the image of God he created him: male and female he created them." As I know the creation of human being, therefore, my pastoral care and pastoral counseling will also views all human being as spiritual and bodily creatures created by God. As a result, my priority in pastoral care and pastoral counseling is that I was called into relationship with God and with one another. the same way my counseling session with client my main goal with he / her as a clients is to meet them where they are at now in their trials, tribulations, and suffering; we also celebrate their moments of personal growth, self-awareness, discovery, and change. As a pastoral counselor, the stakes are changed in the sense that there is an additional responsibility to look after the client’s journey in towards spiritual growth and a more mature faith. We seek to aid in the process of humanization, psychological wholeness, and well-being where we desire to give our client’s a taste of what is means to be “a fully functioning, free, consciously aware, responsible, and loving” individual. God did not create human beings to suffer any evil; that was the fault of man. Therefore, the ultimate questions I will ask of my clients are these: “What part is God playing in the story of your life?” and “What is God asking of you in this