IN MANY ways these days the question is being asked, Is our health ministry a means to an end, or an end in itself? Those who press the latter ask, Should we not do good for its own sake? Should we not bring healing, physically and mentally, because it is right and noble to see fellow human beings relieved? When the Lord makes those irrevocable decisions described in Matthew 25, will they not be determined by what was neglected or done to the suffering, the hungry, the poor, and afflicted?
Those, on the other hand, who view the health ministry as an evangelistic agency believe that Seventh-day Adventists should care for the poor, the hungry, the ill, but only when such efforts are visibly linked with the baptismal pool.
Does one have to make a choice? We think not. The real question is, What does Jesus want done? What kind of Example did He give us? After all, if we are ignoring something Jesus would not, or devoting time and money for people and projects where He would not, then we indeed need to reconsider our goals and how to get there.
We are told that "the Saviour's work of ministering to suffering humanity was always combined with His ministry of the word. He preached the gospel and He healed infirmities both by the same mighty power." —Medical Ministry, p. 62.
Here we are given a clue. Jesus did not choose between healing and teaching. He co-mingled these two, knowing that each person needing His ministry would be different. He knew that some would listen to His "words" only after their physical pain and distress were relieved; He knew that others couldn't care less about health reform and would be convinced of His love and holiness first through the study of His "words," and then later would see meaning and obligation in His health message.
Thus the fundamental question is whether the health ministry is energized by the humanitarian impulse or the soteriological principle.
The soteriological principle (that is, in terms of salvation) reflects the motivation behind our Lord's thought and actions. "For God sent the Son into the world, not to condemn the world, but that the world might be saved through him" (John 3:17, R.S.V.); "As thou didst send me into the world, so I have sent them into the world" (chap. 17:18, R.S.V.). Just as our Lord was sent into this world to be the channel of communication be tween God and humanity, so our Lord's followers are also to function as Heaven's channel of communication open to their contemporaries.
The Christian is concerned about an other's physical health and economic security and emotional well-being in the same way that Jesus looked at human needs—in terms of that person's salvation.
In the context of real human need for food, clothing, freedom from pain, and reasonable health Jesus applied the soteriological principle: "But seek first his kingdom and his righteousness, and all these things shall be yours as well" (Matt. 6:33, R.S.V.).
This text is more than a philosophy; it describes our Lord's life-style and the principle behind everything He did. This soteriological principle must be often emphasized; without understanding it, confusion and division will afflict the Christian church and especially Seventh-day Adventists, who believe that they have been given a very specific assignment not given to others.
Jesus' Application
How did Jesus especially apply this principle in His health ministry? The first lesson He wants to teach us is that He did not enter the human arena with special powers and advantages not avail able to other men and women. "Jesus revealed no qualities, and exercised no powers, that men may not have through faith in Him. His perfect humanity is that which all His followers may possess, if they will be in subjection to God as He was." —The Desire of Ages, p. 664.
Therefore, He is not to be considered as the North Star—a good guide but never to be reached; or a Superman who could never be reproduced. He is a working Model, a relevant Example for us all, not only in living a sinless life now but in how that life is oriented to the needs of our fellow men.
The second lesson is that His concern for the misery, distress, and hardships of humanity was not to be; an example for health-care workers only. Just as Christian witnessing was not to be left with paid professionals such as pastors and evangelists, so Christian healing was not to be left to paid professionals. "Christ stands before us as the pattern Man, the great Medical Missionary an example for all who should come after. . . . He came as an expression of the perfect love of God, not to crush, not to judge and condemn, but to heal every weak, defective character, to save men and women from Satan's power." —Medical Ministry, p. 20.
Therefore, those of us in non-healthcare vocations must seriously discover how we also can follow our Master's ex ample wherever we find ourselves. The questions: Am I a healer? Do I recognize illness? Am I able to utilize professional health care for the sake of others? apply to all. No one can plead ignorance or no interest—if he is a Christian!
The third lesson is that the health-care program of the Seventh-day Adventist church is to be different from other systems dedicated to healing the mind and body. Our responsibility is not just to do better what others are doing. "God says there shall be institutions established under the supervision of men who have been healed through a belief in God's word, and who have overcome their defects of character. In the world all kinds of provision have been made for the relief of suffering humanity, but the truth in its simplicity is to be brought to these suffering ones through the agency of men and women who are loyal to the commandments of God.... The Lord designs that the sanitariums established among Seventh-day Adventists shall be symbols of what can be done for the world, types of the saving power of the truths of the gospel."—Ibid., pp. 25, 26.
"The purpose of our health institutions is not first and foremost to be that of hospitals. The health institutions connected with the closing work of the gospel in the earth stand for the great principles of the gospel in all its fullness.... If a sanitarium connected with this closing message fails to lift up Christ and the principles of the gospel as developed in the third angel's message, it fails in its most important feature, and contradicts the very object of its existence."—Ibid., pp. 27, 28.
What is said regarding hospitals applies equally well to the offices of physicians and dentists, to the personal touch of inhalation therapists, nurses, and all other members of the health team, and to literally everything else that Seventh-day Adventists do in the area of health ministry, including such activities as the Five-Day Plan to Stop Smoking, drug and alcohol education, and weight-control clinics.
We salute the effective and glorious work that so many in the health ministry are doing daily. On the part of some there is so much personal sacrifice, in addition to a winsome representation of the Model Man. Our concern is for some who are still thinking through the purpose and goal of health care; we hope that they will see more in their professions than financial security and an outlet for their humanitarian impulses. Without understanding the higher principle of health care—the soteriological principle—years spent in this work have a tendency to induce cynicism and materialism.
More Than Humanitarianism
Understanding this third lesson forces us to see clearly the difference between the humanitarian impulse and the soteriological principle. The advocate of the former identifies with suffering wherever found, and feels with the sufferer, even as the proponent of the soteriological principle does. Sincerely and energetically, the humanitarian impulse has lessened the burden of many millions the world around, at least temporarily.
For example, lonely people are often plagued with diseases that are self-induced (of which there are many); the vital forces of the body are allowed to run down and the will is not summoned to unite against disease-bearing invaders, the combative elements of the human system. The humanitarian impulse, in addition to immediate medical care, organizes clubs, group therapy, and simple "keep in touch" remedies such as the telephone and letters—it is the "hu man thing to do!"
But earthly fellowship, though a temporary crutch and a blessing, will not provide permanent help for the per son or the world. Earthly fellowship is not the answer to human loneliness. The soteriological principle, with its emphasis on the Lordship of Jesus and His plans for man's future, transcends the traditional sentimentalism of humanism and the humanitarian impulse. Humanism, yes, but a Christ-oriented humanism which alone reveals to men and women their worth and future. The Word of God through the Christian church is the only authority by which men will find a permanent solution to personal identity and the problem of fellowship and community.
The soteriological principle motivated the health ministry of Jesus: "The Saviour made each work of healing an occasion for implanting divine principles in the mind and soul. This was the purpose of His work. He imparted earthly blessings, that He might incline the hearts of men to receive the gospel of His grace."—The Ministry of Healing, p. 20 (see also page 31). Sympathy for physical distress, there is no doubt, but Jesus did not heal merely to relieve physical pain; He knew that something more lasting is what every person needs.
Even in the sophistication of the last half of the twentieth century, the first step to peace of heart (thus the first step in healing most of our physical diseases) and to the ability to cope with life, how ever burdened it may be, is: "Seek first his kingdom and his righteousness, and all these things shall be yours as well" (Matt. 6:33, R.S.V.). The main issue in life is not food, land, or health but a per son's response to Jesus as his Lord. This is the Lord's statement and not man's.
Indeed, other responsibilities regarding the relief of human distress fall upon the church, but they fall as a duty of the second order. Scan history from east to west, north to south, for instance, and cite the hospitals, orphanages, welfare societies, and even modest attempts at humane penal institutions that were founded by societies other than the Christian church. Short will be the list!
To put the humanitarian impulse above the soteriological principle is to do something alien to the New Testament concept of the church. The Christian's assignment has not changed over the years. The first work of the church is the same as its Lord's: to restore in men and women the image of their Maker, to help them to see their potential and their place in God's future.
God's Message Double-edged
The fourth reason for primary emphasis on the soteriological principle is that God's message to men and women is double-edged—reconciliation and judgment. Even if a person is well-fed, clothed, and made economically secure by the church's effort, he still could be judged as unfit to live in the coming kingdom of God. A man at cross purposes with the principles of God's kingdom is on a program of self-destruction, no matter how healthy and free from pain he may be.
While there are other churches that place priority on the soteriological principle, Seventh-day Adventists have been given a very special assignment regarding the health ministry. In fact, Seventh-day Adventist health ministry is distinctive and unique; it gives to the soteriological principle eschatological urgency. That is, for Seventh-day Adventists the health ministry is more than pointing the sick to Jesus as the Great Physician; the primary purpose of the health ministry is to prepare a people to meet their Lord. The Lord will delay His advent until a generation of men and women are indeed a living demonstration of Christlike living, and the health ministry will play a major part in developing such a people.
Ellen White has often emphasized this eschatological urgency that makes the Adventist health ministry very distinctive: "The health reform is one branch of the great work which is to fit a people for the coming of the Lord. It is as closely connected with the third angel's message as the hand is with the body.... He who cherishes the light which God has given him upon health reform, has an important aid in the work of becoming sanctified through the truth, and fitted for immortality."—Counsels on Health, pp. 20-22.
"The question of how to preserve the health is one of primary importance. . .. God demands that the appetites be cleansed, and that self-denial be practiced in regard to those things which are not good. This is a work that will have to be done before His people can stand be fore Him a perfected people."—Ibid., p. 127.
"The work of health reform is the Lord's means for lessening suffering in our world and for purifying His church." —Testimonies, vol. 9, pp. 112, 113.
Such an understanding of the health ministry will change some attitudes in the church toward the whole subject of health reform. Those who have generally considered health reform in terms of church regulations and the dropping of harmful habits will see its greater beauty and function as one of God's means for developing character. Instead of a restrictive force, it becomes a liberating, constructive blessing to those who want to use every advantage available in developing keen mental powers in a trouble-free body, thus providing the components for a spiritually healthy life, totally available for Christian witnessing.
Our reasons for facing the world with our specialized brand of health ministry become far more compelling when smokers, drinkers, pill poppers, meat eaters, lovers of sweets, and overeaters realize that we are more interested in preparing them to meet the Lord than in merely adding a few more years onto their life here and now. After all, most people indulge themselves in these destructive habits because life on this earth has be come a drag, a bore, a grand disappointment; their indulgences in seeking some instant satisfaction are ways they think they are getting even with fate. If we cannot offer more exhilaration in the Adventist hope, then people will continue to get their stimulation from their coffee, steaks, banana splits, and amphetamines—even though they think they are commandment-keepers by going to church on Saturday.
Thus, we have come full circle. Our Lord's reasons for the health ministry, when properly understood, become the very reason for the existence of the Seventh-day Adventist Church. If our neighbors do not see the full face of Jesus when we set out to heal them if they are ill, or change them if they are on a course of self-destruction—we are not doing our special work.
The full life is more than the physically healthy life; more than not smoking or drinking alcoholic beverages or refraining from any of the other abuses men and women inflict upon themselves. The full life is total health; the full life is a living awareness of God's abundant love expressed in forgiveness and sanctifying power, a grateful recognition of God's many rules whereby He has made clear the road to trouble-free living (at least as far as humanly possible with the particular genes and chromosomes given to each of us at birth).
Knowing that God is greater than our problems, that His future is longer than our own without Him, that His door is open wide to us all, if we want Him—all this is essential to a Christlike health ministry.
For these reasons, to live simply for the present, to promise relief from pain, and added years if people will adhere to the Adventist program of healthful living, to place primary emphasis on present comforts—is to be supremely irrelevant; real life today is lived in terms of the future and of the eternal reward "that fadeth not away." To talk about the coming of the kingdom of God and yet not be radically obedient to God's kingly rule today is to be terribly disoriented. The soteriological principle, highlighted by the eschatological perspective, is the greatest gift that the church can give to any person, anywhere, today. All else may be good but truly of secondary importance, and in the end, irrelevant.
