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Book Reviews / Pneuma 34 (2012) 95-159
Frederick J. Gaiser, Healing in the Bible: Theological Insight for Christian Ministry (Grand Rapids: Baker Academic, 2010). xii + 276 pp.
Frederick Gaiser explores the issue of healing with two basic presuppositions — that God heals supernaturally but also, he is no less present in medical therapies, undertaken by skilled practitioners. Thereafter, he explores the topic by exploring “in something of a case- study approach” (5), in 16 chapters, references to healing in the Bible (10 from the OT [includ- ing Sirach]; 6 from the NT [5 from the Gospels, 1 from Acts]), followed by a Summary. Given the many references to healing in the NT, the weighting in favour of the OT was a surprise. The omission of the healing guidelines in James 5:13-18 is a serious flaw, given its early and unique institutional procedures with reference to prayer for the weak including the sick. A similar question may be raised with regard to the lack of (admittedly limited) references to the Pauline charismatic gifts of healings. However, one benefit of the wide choice of narra- tives is that the concept of healing is kept broader than simply restoration from sickness. The writing style is leisurely and pastorally minded, with some eclectic range of ancient and modern, Christian and secular, sources. Throughout, Gaiser uses memorable language — “Prayer. . .can open the world to the surprise of divine healing” (18). These are the writings of a theologian more than an exegete; a missionary more than a scholar; it is more reflective and explorative of life and its emotional milieu and less tied to a strict literary analysis of the text. However, the biblical text is central to the discussion and Gaiser takes advantage of a few liter- ary keys to better discover truths located in it. Although the pages are peppered with data intended to help the narrative flow, there are few stories of healing or suffering from the pres- ent day, as if the author wants to ensure that he is not assumed to be incautiously or superfi- cially making a case for an easy solution to some of our most basic questions concerning healing and, particularly, suffering.
One senses that this book has resulted from a lifetime contemplating these issues and this encourages the reader also to stop and think through implications offered, having benefit- ted from a wiser mind who has seriously considered some difficult questions before putting his thoughts into print. In this regard, Gaiser leads the reader through reflections that are broader than simply healing to a wider perspective of the God who desires wholeness in his people, even when this includes suffering. Thus, the texts chosen become launch pads for discussions that lend themselves to sermons or at least to the contemplations that precede the best of sermons.
Gaiser makes a number of telling observations with reference to healing. Thus, in chapter 3, he concludes that the references to Yahweh as the one who brings suffering (as well as being healer) does not indicate that he is the only cause of suffering but that he is the sole divine being involved. All other so-called deities are thus demoted and robbed of their apparent claims to authority — even of the darker side of life; they are less significant than the readers might think in terms of authorizing malevolent aspects of human destiny. In chapter 4, in exploring the quasi-magical ritual involving a bronze serpent to facilitate heal- ing (Num. 21:4-9), Gaiser distances the account from magic, noting the absence of formulaic manipulation in the narrative. At the same time, he uses this account to explore cultural implications with regard to healing.
© Koninklijke Brill NV, Leiden, 2012 DOI: 10.1163/157007412X621996
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Book Reviews / Pneuma 34 (2012) 95-159
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Thereafter, Gaiser engages with the issues of prayer for healing (chapter 5), the place of the community in providing healing for the sufferer (chapter 8), the role of medicine (chap- ter 10), the value of touch (in its widest perspective) (chapter 13), the significance of faith (chapter 14), the place of sin in sickness and forgiveness in healing (chapter 15) and the sig- nificance of Jesus in healing today (chapter 16). He also offers a one chapter (11) insight into the realm of the demonic, identifying the believer’s role in combating demonic forces in whatever form they are encountered.
This is a valuable book for Pentecostals, not the least because the author speaks from a different Christian tradition and chooses not to take advantage of many Pentecostal writers on healing and suffering in his interaction with the topics. Precisely because of his different context, Pentecostals may learn much to their advantage from his healing praxis and his theological reflections, including those on popular healing texts (see, for example, healing and the death of Jesus, chapter 17). The book is also valuable for his reminder that healing and demonic expulsion are activities that should occur in broader contexts than many Pen- tecostals assume. Finally, the issue of suffering is helpfully touched on throughout the book and the timely message is offered that while healing should be identified as more than cure, so also suffering should not necessarily be recognised as an absence of healing, for in it, one may share and mirror the life of Christ in ways that cannot be reflected so authentically in any other life experience. This is a book that should be read one chapter at a time and then time be given to reflect on what one has read, on one’s own or with others.
Reviewed by Keith Warrington
Vice-Principal and Director of Doctoral Studies
Regents Theological College, West Malvern, Worcestershire, England [email protected]
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