Called to heal

What does Jesus’ command to “heal the sick” mean for churches today? Should churches and individual Christians be more involved in health care? What might this involvement look like? Would it make a difference? These questions gave shape to a panel discussion at the Canadian Mennonite Health Assembly last fall.

The panelists framed their responses around seven core values that have shaped the Mennonite approach to health care. The following is a synopsis of the discussion.


1. The call to heal
Thoughout Christian history, people suffering from illness have turned to the church for hope and healing. Churches have responded by establishing hospitals, clinics and care homes. Health care has been understood as a ministry of the church—an essential component of discipleship and a direct response to Jesus’ instruction to “heal the sick.”

In more recent years, however, as government funding and modern technology have reshaped health care, the church has begun to move away from understanding health care as a mission rooted in faith and love. We now view it as a profession grounded in specialized training. When professionals cannot “fix” everything, we feel helpless and blame our failing healthcare system.

But maybe it isn’t the healthcare system that is failing. (After all, we do enjoy longer lives than people of previous generations, and the number of “cures” continues to increase.) Perhaps the real failure is in our communities, particularly our faith communities, which no longer do all that they can to bring healing and restore wholeness when a cure isn’t possible or when a cure isn’t enough.

In isolation, the activity of healthcare professionals rarely brings about complete healing. They cannot provide the context for healthy living, nor can they address all spiritual and social issues that arise from health problems.

Holistic health care means care for the whole person. Such care must be provided by a team—a team that ought to include the church. If the church were to become more involved in the following ways, it could have a profound impact on the ways people experience illness and healing.


2. Spirituality and prayer
Spiritual health is an integral component of overall health. One of the roles of the church is to help people integrate their experiences of suffering into the rest of their lives, and to find hope and meaning in the face of suffering or death.

Each panelist stressed that intercessory prayer affects outcome. Panelists referred to the work of Larry Dossey and to other recent studies that document the impact of prayer on hospital patients, even when the patients are unaware of the prayer. Panelists attested to the impact of prayer that they have observed.

Peggy Martens, a nursing instructor who has worked in acute care, long term care and health promotion, spoke about the calming effect of a prayerful presence. She once worked in a trauma room after an industrial accident claimed several victims.

“In the room I was in, things were not particularly hopeful for the accident victim. I recall looking…into the hallway where I saw several ministers praying. That was a tremendous boost that sustained the staff,” she said.

Some of the ministers wondered if they had contributed anything that day. She assured them that their presence had had an enormous impact. The church must never underestimate the value of prayers for those who are ill, and for their caregivers.

Kathleen Rempel Boschman, director of spiritual care at Concordia Hospital in Winnipeg, underscored the fact that a prayerful presence can bring healing. Providing such a presence isn’t always easy. She encouraged churches to train deacons and other caregivers how to make good visits. She suggested that pastors and congregations might make use of the resources in programs such as Healing Arts, A Friend in Hand and Clinical Pastoral Education.

Marlin Roth, director of Rest Haven Care Services, emphasized the value of worship services that congregations bring to those in care homes. Does anyone get anything out of them? He assured participants of their value to residents and staff. Whether staff are present or not, the fact that people come in assures them that they are not alone.

Michael Dyck, a psychiatrist at Eden Mental Health Centre, reminded people that serious physical and mental illness can compromise spiritual health. People can lose their sense of meaning, feel disconnected from life and God. As a church we need to be aware of the spiritual distress that often accompanies illness.

Dyck emphasized that the church should not shy away from offering spiritual comfort, nor should it assume that psychological care and spiritual care are the same, or meet the same needs.


3. Community and service
Illness and infirmity, as well as the disabilities of old age, often isolate people from their communities. One of the central components of Jesus’ healing ministry was the restoration of the sick person to community life.

Jesus’ instruction to “heal the sick” included touching the “untouchables” and welcoming them home. The church brings healing when it seeks out those who are isolated by age and illness, and enables them to participate in the life of the community.

Panelists had numerous suggestions on how to include those who are ill. Rempel Boschman reminded people that community is about all the “little things” we do to show individuals that they matter. She talked about the impact of the “little things” people did for her family when her daughter was going through chemotherapy: other kids shaved their heads or wore hats in solidarity, people sent cards and e-mails and small gifts, the driveway was shovelled and meals arrived, coupons were given for pottery classes—all those things showed the community’s love, and provided health and healing.

Community is not just the things we do for one other. It is about the ways we choose to be with one another. Panelists stressed that it is important to bring the church to those who cannot come to church: send choirs and share communion with the home-bound, ask Sunday school classes to offer their services. Above all, said panelists, visit.

Martens recalls an elderly woman in a care home who was unable to speak after suffering several strokes.

“A young mother from a church care group brought her newborn baby to the personal care home. She placed the baby in the arms of this woman in the wheelchair. Tears of joy flowed down the elderly woman’s cheeks. Here was a part of the world that she loved but had lost connection to.”

Martens and Roth stressed that families with young children should be encouraged to share their healing presence.

We need to bring community to those who cannot seek it themselves. We need to welcome people back to our community if illness has kept them away for a time. Too often we are afraid of embarrassing people by calling attention to their absence, especially if that absence was the result of mental illness. This can leave people feeling isolated or ashamed. We may compound the problem by avoiding talk about less socially acceptable illnesses.


4. Human dignity and compassion
When Jesus restored health, he restored people to a place of worth within the community. Recognizing the dignity of each person as a bearer of God’s image is an essential first step in healing. If we fail to recognize the dignity of another we cause injury and undermine the possibility of healing.

The church must help create an environment in which the dignity of each person is recognized, from conception to death. We are called to help people find alternatives to abortion, support those who have decided to give birth under difficult circumstances, include in our daily lives those who suffer from disabilities, make our churches accessible, create a place for the very old, the very young, the physically and mentally challenged.

Often it is not the illness or disability that leaves people feeling broken as much as the response of a community that would rather not be “inconvenienced.”

The church can help us not only respect the dignity of others, but respect our own dignity and have a healthy attitude towards our own bodies. Our attitudes and the choices we make have as much impact on health and healing as the actions of a doctor or nurse.

We are “temples of the Holy Spirit.” We are responsible to care for our physical, mental, emotional and spiritual selves. The community of faith can help people understand that caring for ourselves is part of a faithful response to our creator.


5. Stewardship
We believe that all we have belongs to God. It has been entrusted to us to use for the good of all God’s people. This includes not only our material possessions but also our talents and expertise. Each of us must consider what we can offer to those who need healing.

As church communities we can pool our talents and resources to address health needs. Churches might consider establishing or supporting parish nursing, counselling and wellness programs. Health professionals can be encouraged to donate time.

A massage therapist might offer one massage a week to someone in need. A physician or nurse might offer time to help people formulate the questions they need to ask their doctor. A counsellor might donate a few sessions per month. Others could help pay for additional time.

The church can encourage people to enter service professions and can play a role in supporting them when they become worn down. Panelists asked the church to pray for healthcare workers— those in administration and on the front lines. Reorganization seems to be a constant in today’s health environment; many healthcare employees work in an unsettled atmosphere.


6. Justice and reconciliation
True health is difficult or impossible when one lives in the shadow of injustice, violence or hatred. Many people are overwhelmed by the burdens of poverty, single parenting, lack of education and unemployment. They lurch from one crisis to the next and their health deteriorates.

Others struggle with long-term health concerns such as mental illness or chronic illness, either of which can lead to unemployment, underemployment and poverty. A vicious cycle of poverty and ill health can develop.

The church needs to stand with such people and act as their advocate. A “family support worker” to accompany a young mother who is applying for social assistance can make a big difference in the way that mother is treated.

Just as Mennonite workers provide a presence in high risk areas and accompany people in their daily tasks, so there may be a role for “observers” to accompany people in our community who must make their way through a dehumanizing system.


7. Ethical rigour
The church is an ideal place for people to discuss healthcare choices in the context of faith. Congregations and individual members might look for ways to support people when they must make difficult choices.

Too often, in times of crisis, members of our faith community are forced to make decisions in isolation, with no advance preparation. People are left dissatisfied, broken or confused—second guessing themselves—not because they didn’t have enough information or because there were not adequate resources but because they didn’t have sufficient moral support.

Some issues churches should be discussing: end of life decisions (evaluating treatments that may prolong life but diminish its quality); perinatal and reproductive choices; fertility issues; taking over for parents; prioritizing medical needs; whether or not to use medication; and responding to those whose choices we may disagree with.

Members of the church community need to develop habits of helping one another work through complex ethical decisions in a context of faith.

Jesus calls us to “heal the sick.” Modern medicine has not made this call irrelevant. We can do much, as congregations and individuals, to bring healing.—Pam Driedger

The writer is executive director of Mennonite Health Services of Manitoba.

All artwork in Faith&Life by Kathe Kollwitz.

Lessons on caregiving and its limitations

All of us need care. In a culture where connections are fragile, the church offers a context where we can journey together through life’s hardships and joys.

Ideally, the church is a group of people who are concerned about each other, bear one another’s burdens, and offer inclusion and belonging, regardless of a person’s ability to fit in with the rest of society. Sometimes, however, the severity of difficulties and the emotional depth of neediness are so great we don’t know how to respond without becoming utterly depleted ourselves.

How do we as Christian caregivers respond compassionately and helpfully, yet retain our own emotional health?

These thoughts provided the stimulus for a pastoral care inservice offered by Eden Health Care Services in May. Over 140 lay caregivers and pastors participated. The day was divided into four sessions: Lessons from Jesus in caregiving and its limitations; Understanding confusing and counterproductive behaviour; Spirituality and emotional distress; and Being transformed through the caregiving process.

In trying to understand Jesus as healer we most often look at the stories where Jesus heals the blind, lepers, and those with other illnesses. The most long-term relationships Jesus has, however, are with his disciples. In reflecting on long-term healing, it makes sense to observe Jesus’ interaction with the disciples, who were in need of healing and transformation themselves.

Jesus cared for the disciples by entering into a day-to-day relationship with them in which they could discuss everything from the mundane to the profound. They worshipped and prayed together. They practised the Jewish faith, observing tradition but also thinking critically about it.

The disciples received teaching, but at a pace and level they could understand. Jesus, “spoke the word to them as they were able to hear it” (Mark 4: 33). The disciples were encouraged to venture out on their own, giving them a chance to learn by doing.

Rather than seeing the disciples as empty receptacles for his teaching, Jesus was curious about their thoughts, inviting them to think about things without dictating what they should think. Mutuality defined their relationship, as Jesus depended on the disciples for strength and care as well.

Jesus also modelled restoration of the soul/mind: “Come away to a deserted place all by yourselves and rest awhile” (Mark 6:31). Restoration of relationship was paramount for Jesus, who welcomed Peter back even after Peter betrayed him.

Jesus’ caregiving also had limits. He didn’t coerce the disciples, but invited them. Jesus respected people’s choices. He didn’t do miracles of healing with the disciples—their healing was moment by moment growth and transformation. Jesus modelled acceptance of reality and didn’t allay the disciples’ fears about the future.

Jesus cared about the disciples, not for them—he didn’t try to meet all their needs. He managed to stay centred when the disciples were panicking.

Jesus also modelled self care. He had friends outside of the tightly knit group of disciples (Mary and Martha, for example). Jesus also knew how to party, and enjoyed a good time! Taking time alone, in quiet, helped him re-energize himself. Jesus also exhibited his feelings—anger, fear, impatience, loneliness, as well as compassion and pleasure.

We too are disciples, and just as much in need of long-term care as anyone in our communities.

We also yearn for transformation of our inner lives, our relationships and our actions through our relationship with Jesus. It is vital that we as caregivers remain in touch with our own journey toward the abundant life.

As Jesus’ disciples, we have opportunities to emulate him—his respect for each person, his awareness of each person’s potential. He challenges us to care for others, to set limits and to care for ourselves. Let us give and receive encouragement and strength from our fellow travellers on the road to wholeness.—Joanne Klassen

The writer, who led the May inservice on caregiving, is director of the Recovery of Hope Counselling Centre in Winnipeg.

Mennonite mental health programs

Mental Health and Disabilities Program
Mennonite Central Committee Canada
The mandate of this MCC Canada program is education, resourcing and networking. Irma Janzen is director of the program and coordinator of the MCC network across the provinces (see below). The MCC Canada Mental Health and Disabilities Network meets in conjunction with the Canadian Mennonite Health Assembly (this year on September 30-October 2 at Shekinah Retreat Centre in Saskatchewan). In the plans are an information session on what is happening in the mental health and disabilities fields within the Mennonite constituency across Canada. For more details, phone (204) 261-6381, e-mail: ikj@mennonitecc.ca or visit www.mcc.org/canada/health.html.


MCC Alberta
Linda Janzen of Calgary is the contact person for mental health issues in Alberta, phone (403) 282-9057, e-mail: lejanzen@hotmail.com.


MCC Saskatchewan
• Laura Kroeger of Saskatoon is the contact person for mental health issues in Saskatchewan, phone (306)955-7332, e-mail: laura.kroeger@sk.sympatico.ca.
• Menno Homes of Saskatchewan, located in Waldheim, is a housing and work program for people with developmental challenges. Begun 41 years ago, it is supported by Mennonite churches, as well as government funding.


MCC Manitoba
• El Dad Ranch is a residential and work program for men with developmental disabilities who have been in trouble with the law. Director is Al Bleikin.
• A program focusing on Fetal Alcohol Spectrum Disorder, coordinated by Jewel Reimer, phone (204) 783-0897, e-mail: jewelreimer@shaw.ca.


MCC Ontario
Glennis Yantzi of Kitchener is the Ontario representative on the national MCC mental health and disabilities network, phone (519) 578-3453, e-mail: glennismarie@yahoo.ca.


MCC Quebec
Isabelle Queval is the director of a counselling service in Montreal begun by MCC Quebec a few years ago. Phone (450) 962-4298, e-mail: iqueval@hotmail.com.


MCC Supportive Care Services
Abbotsford, B.C.
Begun by Mennonite Central Committee in 1973, MCC Supportive Care Services is an agency of the Mennonite churches in British Columbia. It has more than 45 programs for people with mental disabilities or mental illness. These include residential and vocational programs, employment training, life skills training and counselling, and respite for families. The program also offers short-term housing for people who have a mental illness. Phone 1-800-622-5455.


Eden Health Care Services
Winkler, Man.
Eden is a community, faith-based mental health and social services organization. It began in 1967 with a 40-bed mental health hospital, Eden Mental Health Centre, sponsored by nine Mennonite conferences. Manitoba Health is now the primary funder of the Acute Care Centre.

Linden Place began in 1981 as a residential program for individuals recovering from illness. Also in 1981, the Trainex Centre began to provide vocational training and rehabilitation. Products from its wood-finishing shop are widely sold. In 1992-94, Eden partnered with Manitoba Family Services and Housing to build the Enns Court Apartments for needy families and individuals.

Recovery of Hope is a counselling service based in Winnipeg, with offices in Steinbach, Altona, Winkler and Portage la Prairie. In 2002 Eden began developing a 20-unit supported housing apartment in Steinbach.


Shalom Counselling Services
Waterloo and Leamington, Ont.
Shalom, begun in 1983, offers individual, family and group counselling to low-income people and others. Staffed by Christian professionals, counsellors can assist those who wish to integrate the faith dimension in their therapy. Shalom also provides education, resources and consultation with pastors. It receives grants from United Way and municipalities, but is greatly dependent on donations (88 percent of clients were subsidized last year). Wanda Wagler-Martin is the director.


Bethesda Services
St. Catharines, Ont.
This organization, operated by the Ontario Conference of Mennonite Brethren Churches with government funding, provides a wide range of services, including counselling, behaviour management, music therapy, chaplaincy and education. Director is Brian Davis. Phone (905) 684-6918.


Keystone Counselling Associates
Winnipeg, Man.
A Mennonite-related counselling service, funded by fees for service. Contact Jake Schmidt at (204) 338-3339.

Resources for the church

• With All Your Heart and Soul and Mind, a pamphlet by Carol Penner in the Second Mile curriculum. Faith & Life Resources, 2004.
The pamphlet includes stories of individuals and how the church has supported them, as well as suggestions for a worship service that focuses on God’s presence with people who are suffering from mental illness.

• Light for All: Worship resources for including people with mental illness and disabilities by Irma Janzen. MCC Canada Publication, 2001. For further resources visit: www.mcc.org/canada/health/resources.html.

• No Longer Alone: Mental Health and the Church by John Toews.
Herald Press, 1995.

• Dancing with Disabilities: Opening the Church to All God’s Children by Brett Webb-Mitchell. United Church Press, 1996.