John Wesley's role as man of medicine

Exhibition reveals John Wesley's role as man of medicine

By agency reporter

29 Mar 2012

As one of the founding fathers of Methodism, John Wesley is well-known throughout the world as a Christian evangelist. But his experiments into producing cures for the sick have not often been talked about – until now.
An exhibition revealing the surprising history of Wesley’s medical ideas will tour the country from 2 April until 30 September, visiting Epworth, Bristol, Launceston, Englesea Brook, London and Newcastle. The exhibition, entitled Wesley and Wellbeing will explore Wesley’s medicinal manual, Primitive Physic, which was so popular in its day that it was republished 23 times, making it an eighteenth century bestseller.
Although some of his 'cures' were denounced by eighteenth century critics as “possibly deadly”, his thinking was occasionally ahead of his time. Honey is used in many of his remedies, even though its antiseptic and antibacterial properties have only been recently confirmed by science.
Jo Hibbard, Methodist Heritage Officer, said: “When Wesley’s Primitive Physic was published in 1747, doctors were still more likely to kill at a price than cure for a fee”.
She explained, “Wesley wanted to put the knowledge of curing diseases into ordinary people’s hands. Some of his remedies, such as holding a live puppy over the stomach to cure colic, sound comic to us today. But, to Wesley’s credit, if he thought a critic’s claim was well-founded, then he would make changes in the next edition.”
Wesley opened free clinics in London and dispensaries in London, Bristol and Newcastle. He took remedies and cures from other published medical books and re-wrote them in plain English. He tried to make all the remedies cheap and easy to get hold of and he asked his preachers to sell his book, encouraging them to add their own cures.
He provided remedies and preventions on a range of ailments and diseases, from headaches to the plague, and gout to obesity. His 'cures' ranged from advising people to exercise around two to three hours a day in order to “soften the evils of life” to drying and powdering a toad into small pills in order to help ease asthma.
Richard Vautrey, Former Vice-President of the Methodist Conference and a practising GP, said: “John Wesley took the command to ‘love the Lord your God with all your heart, soul and mind’ seriously, working to ensure that Methodists were not only nurturing their spiritual health but looking after their physical health as well.”
Vautrey acknowledged that some of Wesley's ideas “belong in the eighteenth century”, but he insisted that many are still relevant.
He explained, “All Methodists today would do well to follow his advice by increasing the amount of exercise we do and reducing the amount of salt in our diets. By doing so whilst our hearts may still be 'strangely warmed' – as Wesley’s was – they won't overheat!”

What Will We Do In Heaven?

The Spiritual Landscape

Jesus Is Not Our Elected Representative

The church is a hierarchy--in composition, character, and mission. Jesus is not our elected representative. He is King of King and Lord of Lords.

By Frederick Schmidt, January 03, 2012

In a recent dust-up over liturgical colors, a colleague of mine was challenged on her decision to use purple instead of blue during Advent. Only in an Episcopal Church.
Of course, colors are never about color. And I am fairly sure that the parishioner who took her to task had concerns that go well beyond liturgical propriety. But the case that she made for using blue over purple was telling. "Purple is hierarchical," she complained.
Well, duh, yes it is. Kings, royalty, all that jazz. And, by the way, so are some shades of blue.
This slipstream of reasoning is pretty common of late. The word "egalitarian" is thrown around as an ecclesiastical ideal with ever-greater ease. And, arguably, there is a case to be made for an approach to leadership and church life that is as open-ended as possible, borrowing on the energy and imagination of those who enter the doors of our churches.
I am not a great fan of power that is used in a bullying, officious, abusive fashion. It's not for nothing that our dog Hilda is named after Hilda of Whitby a 7th-century abbess who was renowned for chewing on the bishops of her day. (We don't allow our dog to do that, by the way.)
But there are real problems with insisting that the church is not a hierarchy.
Not the least of them is this: The church is a hierarchy—in composition, character, and mission. Jesus is not our elected representative. He is King of Kings and Lord of Lords.
To ignore that fact flies in the face of a fundamental truth: God is God. We are not. To assert otherwise by changing colors and purging our language is not just a problem for our theology, it is a problem for ecclesiology as well. If God is not God, then there really isn't a good reason for doing church. People sense this, even if they can't name it, and it has subtly, but steadily eroded church attendance.
This does not mean that churches need to embrace caricatures of authoritarian leadership by barking orders and threatening excommunication. But it should not allow itself to be bullied into impotence by those caricatures either.
Biblical understandings of the fundamental and hierarchical difference between God and humankind do not focus on God's right to lord it over us, punish us, or drive us to despair. God is characterized instead as the One who is both capable of relationships and as One who longs for them. In this regard AkzoNobel's Tex Gunning, understands something about leadership that church leaders should have understood all along—and do, when they are at their best:
The quality of communal life of any kind depends upon the quality of the relationships within that community.
Understood in Christian categories, Gunning's observation is one with the way in which the purpose of Christ's life and ministry is described in John's Gospel: "that they may be one, as we are one."
This understanding of leadership is often missing from the approaches taken by ecclesiastical leaders who emphasize bureaucratic brinkmanship and programmatic glitz. And it may seem completely out of place in the corporate world. But, rightly, Gunning observes, people in any organization need to know that they are valued, respected, cared for, and safe. In churches, of course, relationships with God and with one another are in a sense, what it is all about.
A good friend of mine put his finger on this need not long ago. He observed, "You know, when I was young, I belonged to an intentional Christian community that really made a difference in my life. I felt needed and I needed the others who were a part of that community. I don't feel that way about church any more. Oh, I go—and I still think it's important to go. But worship is just something I go to watch happen. I don't feel any sense of connection to God or to the people with whom I attend church. After I've left, it doesn't matter any longer."
Of course it doesn't. We disassembled the hierarchy in the name of building relationships. Ironically, in its absence, there is no longer any reason to give those churchy relationships priority.
To argue that Jesus is one among many alternatives—or that church is among one of many civic organizations that are worthy of our attention—puts the church on a footing with other "good causes" that is alien to its original inspiration. The message of the Gospel is that the church is more than a good cause. To use a word that Gunning employs as well, it is the lifeline that restores our relationship with God and heals our relationships with one another.
That may sound hierarchical. But church is not a worthy activity. Life in the church is meant to be a one-of-a-kind commitment. And Jesus is not our elected representative. He is Lord of Lords and King of Kings. If we don't communicate that as ecclesiastical leaders, there are no programs or strategies that will serve as a substitute.

The Reverend Dr. Frederick W. Schmidt, Jr. is Director of Spiritual Formation and Associate Professor of Christian Spirituality at Southern Methodist University, Perkins School of Theology in Dallas, Texas. An Episcopal priest, he also serves as the director of the Episcopal studies program. He is the author of several books, including Conversations with Scripture: The Gospel of Luke (Morehouse, 2009) and What God Wants for Your Life (Harper One, 2005).
Schmidt's column, "The Spiritual Landscape," is published every Monday on the Progressive Christian portal. Subscribe via email or RSS.

Let the Church Rise

When the Unclean Becomes Clean

(En Español)

There are unfathomable mysteries concerning the Messiah's entrance into our world, realities that are beyond our powers of comprehension: His divine conception, the manifestation of the angelic hosts, the miraculous star that led the wise men, etc. Yet, one reality strikes me as most profound: of all places where the Son of God might have been born, His birth came in the uncleanness of a stable.


With myriads of angels at the Almighty's command, we might assume the world's Creator would have orchestrated better accommodations, perhaps the home of a rich man or more appropriately, a king. Yet the staging of Christ's birthplace was prophetic of His life and purpose. Indeed, when I contemplate the message broadcast in the birthplace of Christ, I realize that He who was born in the uncleanness of a stable is not offended or repulsed by the uncleanness in me or you.


The Union of the Clean with the Unclean
 
As a backdrop to the issue of Christ's birthplace, consider: the Old Testament had over 250 references to clean and unclean things. In all cases the principle is the same: when something (or someone) clean is touched by the unclean, that which was clean is contaminated by the unclean. The fact is, cleanliness was directly associated with the holiness of God in scores of verses in the book of Leviticus.


Certain health conditions could render a person unclean, such as skin diseases or a woman's issue of blood. When one was unclean, they were required to stay away from their community until their condition changed and their restored health was verified by a priest. Lepers and others with contagious skin diseases were not only categorically unclean but in public were required to ring a bell while calling in a loud voice, "Unclean! Unclean!" to warn others (Lev. 13:45).


However, when Christ came upon lepers, He did not back away; rather, He touched and healed them! The unclean became clean! Beloved, with the Messiah, the entire principle of clean and unclean is reversed! Jesus, who is clean, does not become unclean by touching us; we become clean by touching Him! Just as the Lord affirmed to Peter, "What God has cleansed, no longer consider unholy" (Acts 10:15).
Many people do not accept Christ simply because they are too aware of their inner uncleanness. Yet once we accept Christ, the indwelling of Christ not only washes us, but His presence makes us holy. Do you see? We are holy because He is holy. We are clean because His blood and His word cleanse us. We can never become clean until Christ comes to dwell in our spirits. He says, "If I do not wash you, you have no part with Me" (John 13:8).

This season, regardless of the uncleanness you feel inwardly, open your heart to Christ. Let the Redeemer enter. He who emerged in our world in a stable will not be offended at your need. Let His cleanness cleanse and heal that which is unclean within you.

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