The Bible's Health Secrets For The 21st Century Summary

Quote 21: "But, if it be the soul's disease, then do I commit myself to the one Physician of the soul!...But who are thou, that meddlest in this matter? - that dares thrust himself between the sufferer and his God?" Chapter 10, pp. 125-6

Wellness according to the National Wellness Institute is a process of being aware of making choices towards a more successful existence (Arloski, pg. 13). Wellness is also a way of life, a choice and efficient channeling of energy, the mind spirit and body and acceptance of self (Arloski, pg. 13). Wellness also consist of and have many other dimensions such as, holistic nature of wellness and health. Wellness focuses more on helping each person reach their highest level of health (Arloski, pg. 13). A biblical worldview of wellness is that it is important to be healthy but unfortunately even Christians continue to abuse their bodies by not adhering to a healthy diet. Our bodies are a temple from God and should be taken care of.

The Bible in an Hour by Wade Butler splits the Bible up with four different charts. They all cover different parts of the bible. The first chart depicts the whole Bible from beginning to end. Charts two and three covers the themes of the Old Testament. Chart four covers the New Testament.

Before logical thought was regularly applied to functions of the human body, people made sense of daily misfortunes by attributing them to the moods and wills of the gods. In the minds of the Greek, afflictions were the result of disobedience and to live in good health was a blessing that only divine intervention could provide (History of Medicine 1). Asclepius, the Greek god of medicine and healing, was often the one called upon in times of need. Asclepian temples were constructed in Greece and in the surrounding areas, and these sites of worship also became the centers of healing; Ill Grecians undertook lengthy pilgrimages to the temples in hopes that the God’s supposed restorative powers could ameliorate their tribulations (Greek Medicine 1). An orator at that time, Aeschines reported his encounter with godly healing by praising Asclepius: “No longer counting upon mortal skill, I placed all my hope in divinity. I came, Asclepius, into your sacred wood and I was cured in three of a wound I had in my head for a year” (Palatine Anthology 13). When cures were not left up to the divine, the rituals to rid a body of disease were primitive and mainly consisted of attempts to expel demons (Longrigg 14-16). Although the idea that sickness and religion are intertwined is

‘Health we must have; and health is proportion; so that when a man comes into your room and says he is Christ… …and has a message… …and threatens… …to kill himself, you invoke proportion; order rest in bed; rest in solitude; silence and rest; rest without friends, without books; without messages; six months’ rest…’ (Page 110).

Leprosy is a terrible disease that brings about terrible suffering and death. People did not realize that it was contagious. The Bible talks about sending anyone with disease to the outside of the city to prevent the spread of the infection. The quarantine methods saved thousands of people from contacting it. God made a promise to Moses

Egyptians were considered some of the best doctors in ancient times, starting from the Stone Age and onward. Written documents and cave carvings found from this time period suggests that they were highly advanced for their time, particularly in the impressive knowledge of human anatomy. For example, the Edwin Smith papyrus lay out a myriad of surgical treatments for a certain type of injury, giving many historians insight on how Egyptians operated in the field. (Lawrence 444) The Edwin Smith papyrus was divided into sections: title, examination, diagnosis, and treatment, a clear sign of the vast amounts of understanding in medicine. (Schlager 94) It is said that medicine became a main focus in the civilization due to the fear of illness and

Although they would look to God in hopes of being saved from the plague, they still partook in methods to avoid sickness in the physical world. From deserting their friends and loved ones who became ill to participating in a large variety of medical practices, they tried their best to stay away from the illness. In all, it seems that the catastrophe that was the Black Death has taught us that the medieval European Christians, while ordinarily faithful to God, seemed to grow weary with doubt when faced with mass

Throughout time, medical personnel intertwine science with religion to comprehend the unexplainable and the incomprehensible. The basis of medical knowledge of the ancient Greek period included observation of a disease and attributing it to religion. However, The Sacred Disease takes the first step to start to value science and rationality over religion and superstition in medicine, but there is not a definitive mark that separates science from religious beliefs. The author addresses the issue of superstition and religion within the medical world and attempts to debunk it by humanizing the religious association of the term ‘divine.’ Even through the primeval medical information during the writings of the ‘sacred disease,’ the author bases

While religion can be used to rationalize superstitions that are counterproductive to good health outcomes, religious organizations provided the primary source of healthcare for people throughout much of history. In Europe medical care was closely tied to Christianity. During the fourth century, St. Basil opened a hospital for lepers that was emulated throughout the middle ages by monasteries throughout the continent (Jonson, 1999, p. 15). The idea of medical equity was presented in part through this lens: in a passage from Christian texts inspired by the Hippocratic treatises, it was written, “The physician should not heal for the sake of gain, nor give more consideration to the rich than to the poor, or to the noble than the ignoble” (Jonson, p. 18). Within the Indian tradition, analogues to the Hippocratic treatises arose in the form of the Samhitas, which were written by physicians with Hindu perspectives. One passage reads “Day and night, you shall strive for the relief of the patient with all your heart and soul. You shall not desert or injure your patient even for the sake of life or living” (Jonson, p. 30). Buddhist monasteries served purposes similar to those of Christian monasteries in the West. In contrast to taboos imposed on Hindu physicians, Buddhist monks were not as limited in their care by a system of caste discrimination (Jonson, p. 31). Sometimes, however, the religious roots of medicine brought the risk of moralizing’s impact upon patient care; Cotton Mather, an American preacher, wrote of patients stricken with the sexually contracted syphilis “As for any remedies under this foul disease,-You are so foul to me, I’ll do nothing for you” (p.

What is a leper anyway? In the past, it was simply a disease. When you caught this disease you were isolated. Taken out of society, never to return again. Your life would never be the same again. As time passed this disease obviously died out. Nowadays not many people have leprosy in its serious form.

When the thirteenth century came around, physicians cautioning that leprosy was contagious, started the influence of guidelines of leprosariums in Western Europe. For example, the leprosarium of Brives, located in South Central France, contained the most detailed set of regulations for a leprosarium.

Could leprosy be one of the most vilified diseases out there? Given that individuals suffering from the disease have been persecuted starting from at least the 13th century, if not before and onward, it appears the answer to that question could be yes. Interestingly enough, social acceptance of the disease appeared to have changed for the worse as time went on. Comparing how lepers were treated during the 13th century, to the treatment of individuals with leprosy up to the 1950s, a clear change can be witnessed. While isolation, abuse and restrictions have plagued the life of lepers into the 1950’s, it could be argued that the care individuals received during the middle ages was more accepting.

To start, the time period of the origins of the leper creates a framework for the beliefs of the cause behind it. The beliefs are often so skewed that studies are not even sure of an exact date that the concept originated. It is suggested that cases of leprosy “may have reached its apex during the twelfth and thirteenth centuries. [Experts] base this conclusion on the finding that the number of hospitals established to care for people with the disease were numerous during the twelfth and thirteenth centuries” (Covey 317). The difficult in pinpointing specific date has much to do with medieval society’s uncertainty of the disease.

The earliest documentation of "Leprosy" was dated to around 600 BC in an Indian text(1). It is speculated that leprosy originated in India and was later brought to Europe by Alexander the Great 's troops(4). Leprosy is not just a disease of the past, it is an ongoing problem in many poorer nations around the world such as India, Brazil, Ethiopia, Nigeria, Nepal and other poor nations(1). Through organizations, such as the World Health Organization (WHO) the number of leprosy outbreaks has significantly decreased(2). Currently, India contributes to more than 50% of the 250,000 global outbreaks of leprosy.(1). The Indian government has implemented strategies and programs to help people, eradicate and control this disease.These strategies are not extensive enough to solve the social. economic, and cultural problem that remain. Furthermore, a large percentage of the infected are unable to gain the assistance that these strategies provide.