Christian Responsibility in Medicine and Society: the Church and the Health System in the Context of the (Northern) European Social States

Abstract

Dear sisters and brothers, welcome you most warmly to this week's conference on the subject of Global health and the of the church. You have come together from the whole wide world here to the small village of Breklum, from where great things went out into the world (Pastor Dr Werner will already have told you something of the history of the mission that is connected with Breklum). We are very proud that you have found the way here, and in the name of the Northelbian Church extend a very warm welcome to you! As the chairperson of the church council of the Northelbian Church, have the honour of explaining to you the church and social context in which our church deals with the subject of health and healing, which is a subject that you wish to discuss at a global level. One thing is clear from the start: the question of the of the church is a different one in a country that has been formed over centuries by the Christian faith, where furthermore the Protestant Reformation way of life and faith is still deeply rooted, than in many other countries where the Christian church is in a more multi-religious situation, and even possibly in a minority position. It is also clear that in a country blessed with an affluent society, the task and responsibility of the church for the health of the people and their medical, psychological, diaconal and pastoral care, is a different one from in those countries where basic medical care alone is a huge problem, and where even the basic provision of food and water, houses, schools, work and the security of the law are all still daily on the agenda. Given your global backgrounds, it may perhaps be interesting for you to hear in which regional and national context your conference is taking place here in Germany, and what the theological challenges in the field of health and healing are in our context. 1. Fundamental biblical principles The task of the church to work with others for the health and healing of the whole nation is a fundamental biblical principle, and one already deeply rooted in the Old Testament. only need to remind you of one of the central self-revelations of Yahweh, where in Exodus 15:26 he says to his people, I am the Lord, your healer. In the New Testament, Christ is understood, among other things, as the suffering servant of God from Deutero-Isaiah. Matthew 8:17 quotes from the Song of the Suffering Servant in Isaiah 53:4-5 in the same way as the first letter of Peter 2:24 refers back to this text: Surely he has born our griefs and carried our sorrows; yet we did esteem him stricken, smitten of God and afflicted. But he was wounded for our transgressions; he was bruised for our iniquities. The chastisement of our peace was upon him and with his stripes we are (compare also Rom. 4:25). However, these texts--just as in the words and teachings of Jesus and in his widely developed healing activities--point out clearly that the spiritual meaning of these verses directs us towards the physical and spiritual dimensions and implications of the salvation that Christ is for us. We can surely state that the preaching of the gospel implies healing and results in healing activities, and even more so that the preaching of the gospel is in itself a healing factor in the life of a nation, just as in the life of an individual. Your faith has made you whole, Christ says to the healed woman in Mark 5:54, Go in peace and be healed of your sickness. The early Christian congregation had experienced this comprehensive meaning of healing, and had experienced the healing power of faith, which they had taken over into practice in their congregational life. In the letter of dames 5:14-15 it says, Is anyone among you sick? If so, call the elders of the congregation that they pray over him and anoint him with oil in the name of the Lord. And the prayer of faith shall save the sick, and the Lord will raise him up. …