A Paper submitted to Dr. Hae Jong Kim and Rev. Victoria Samuel for “A Theology of Ministry” to earn the degree of Master of Divinity

CNMIN 522 in The Drew Theological School, Madison, New Jersey, in March 7, 1985

CONTENTS

I. INTRODUCTION

II. “THE MINISTRY AS HEALING” AS A CONTINUATION OF GOD’S
REDEMPTIVE WORK

A. THE DEFINITION AND MEANING OF HEALING
B. THE BIBLICAL CONTEXT OF THE MINISTRY AS HEALING IN THE NEW TESTAMENT C. THE THEOLOGICAL BASIS OF THE MINISTRY AS HEALING

III. THE CHURCH IN ITS MINISTRY

A. THE ESSENTIAL NATURE OF THE CHURCH
B. THE EXISTENTIAL FUNCTION OF THE CHURCH

IV. THE SOCIAL IMPERATIVE OF THE MINISTRY AS HEALING

A. CHURCH GROWTH AND THE HEALING OF COMMUNITY
B. HUMAN LIBERATION AND THE MINISTRY AS HEALING

V. THE ROLE AND PLACE OF THE ORDAINED MINISTRY

A. THE SERVANT MOTIF OF THE ORDAINED MINISTRY
B. THE SHEPHERD MOTIF OF THE ORDAINED MINISTRY. C. PASTORAL DIRECTOR AND THE ORDAINED MINISTRY

VI. THE INDIVIDUAL DIMENSIONS OF THE MINISTRY AS HEALING

A. THE CHRISTIAN FAITH AND HEALING
B. THE RELEVANCE OF PRAYER TO HEALING C. PASTORAL COUNSELING FOR HEALING AND GROWTH

VII. CONCLUSION

I. INTRODUCTION: WHOLISTIC MINISTRY AS HEALING

Healing, in its most basic sense, refers to the restoration of health—whether through the closing of wounds, the recovery from physical trauma, or the treatment of diseases that affect both body and mind. While health is often defined merely as the absence of illness, a more holistic understanding recognizes that true health involves the harmonious functioning of the whole person. Clinical health does not require the complete absence of disease, as aging or chronic conditions may persist. Rather, a person may still be considered healthy when their body, mind, and spirit are in balance and functioning in unity.

In Scripture, the idea of healing is intimately tied to the concept of peace. The Greek word eirene and the Hebrew word shalom both describe more than the absence of conflict; they point to a deep, inner harmony and a state of total well-being. Eirene emphasizes internal calm and relational balance, while shalom encompasses spiritual, physical, and communal wholeness. In biblical theology, peace is often present not in the absence of suffering but in the midst of it.

The word “wholistic”—though a relatively recent variation of the more familiar “holistic”—captures this biblical vision of healing and well-being. According to The American Heritage Dictionary of the English Language, “holistic” refers to the theory that reality consists of integrated wholes greater than the sum of their parts. By incorporating the “w” into “wholistic,” we emphasize the fullness of the human person and community, created and redeemed by God, and the integration of body, mind, and spirit within the wider web of relationships.

In this light, I define wholistic ministry as ministry to the whole person within the total life context of the congregation. It is not only about treating spiritual wounds or addressing emotional needs, but about nurturing individuals and communities toward a deeper harmony with God, self, others, and creation. This approach sees ministry as a journey of growth toward wholeness, not the attainment of a static ideal.

My concept of ministry as wholistic healing has emerged through both theoretical study and practical ministry experience. It is not a novel invention, but rather a rediscovery and renewal of the way of Jesus of Nazareth—who healed bodies, restored dignity, reconciled relationships, and proclaimed the Kingdom of God. Wholistic ministry, therefore, is rooted in the ministry of Christ, who came not only to save souls but to restore the fullness of life (John 10:10).

II. “THE MINISTRY AS HEALING” AS A CONTINUATION OF GOD’S REDEMPTIVE WORK

A. The Meaning and Scope of Healing

The ministry of healing has been variously described as faith healing, divine healing, Christian healing, or spiritual healing. For the purposes of this study, however, the term wholistic healing is preferred. It signifies an inclusive, integrative approach that transcends the boundaries of physical, psychological, or spiritual healing alone. Wholistic healing refers to the liberation of individuals from the entanglements—physical, emotional, or spiritual—that hinder their growth into the full stature of their God-given humanity, destined for eternal life.

Healing, then, must be understood as the restoration of authentic personhood—a state of true normalcy characterized by integrated harmony across all dimensions of being. One of the most compelling definitions of healing is offered by Leslie D. Weatherhead, who writes:

“By healing, then, is meant the process of restoring the broken harmony which prevents personality, at any point of body, mind, or spirit, from its perfect functioning in its relevant environment: the body in the material world; the mind in the realm of true ideas; and the spirit in its relationship with God.” (2)

Healing, therefore, cannot be viewed solely as an individual phenomenon. Philip Potter has rightly argued that healing also emerges through engagement in God’s liberating work on behalf of the oppressed and marginalized. He observes that healing comes not merely through acts of individual repentance, such as fasting, but through active participation in God’s call to justice and compassion. (3) If healing is confined only to personal well-being, it fails to grasp the communal and cosmic scope of God’s redemptive purposes.

Based on the insights above, several essential aspects of healing can be summarized:

1. Healing as Restoration of Broken Harmony
   At its core, healing involves the restoration of inner and outer harmony. It seeks the reintegration of the fragmented dimensions of human life—body, mind, and spirit—into a coherent, functioning whole.
2. Healing as Wholeness of Personality
   True healing is not simply the alleviation of symptoms. It addresses the whole person. A person may require physical restoration, but more often, the deeper needs may lie in the spiritual or emotional dimensions. Wholistic healing recognizes that multiple levels of the human condition are often interrelated.
3. Healing as Process
   Healing often unfolds over time. As Mrs. Horace Porter defines it, it is “the process of restoration.” (4) Weatherhead echoes this by referring to healing as the process of restoring harmony. While healing may sometimes occur instantaneously, as Frank B. Stanger affirms, the usual emphasis remains on a journey of transformation. (5)
4. Healing as Participation in God’s Redemptive Plan
   Healing is intimately tied to the salvific mission of God. As John 3:16 declares, God’s love for the world is a redemptive love—offering life in its fullness. Healing, therefore, is not an optional addendum to the gospel but a vital expression of God’s intent to restore all of creation. It is an ongoing extension of God’s redemptive work through Jesus Christ.

Thus, the ministry of healing is not a peripheral activity of the Church—it is a vital manifestation of God’s salvation. It embraces the restoration of individuals, communities, and ultimately, the world into the wholeness God intends.

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B. The Biblical Foundation of Healing Ministry in the New Testament

The Unique Healing Ministry of Jesus Christ

Any discussion of healing in the Christian tradition must begin with the ministry of Jesus Christ. Healing was not incidental to His mission; it was integral. Alongside preaching and teaching, healing formed a core dimension of His earthly ministry.

Quoting from Isaiah 61, Jesus proclaimed:

The church is the body of Christ. God’s people are the body of Christ. The Holy Spirit is the breath of the Body to animate it. It is the Apostle Paul who most frequently uses this metaphor to illustrate the life and unity of the church(Rom. 12; I Cor. 12; Eph. 4). It is through Christ, the head of the body, that we have come to fulness of life(Col. 2:10). He is the source of life, and from Him the whole body receives its dynamic for growth (Eph. 4: 16).

There is but one body, the body of Christ. God has only people in Christ, whether Jew or Gentile, whether man or woman, whether black or white, whether low or high class. This concept of the church as the Body of Christ provides us the task of bringing all kinds of divisions and discriminations into the oneness of the body of Christ.

“The Spirit of the Lord is upon me, because He has anointed me to preach good news to the poor… to proclaim the year of the Lord’s favor.” (Lk 4:18-21)

This announcement encompassed both spiritual liberation and physical restoration. The Gospel accounts underscore that Jesus consistently healed those who came to Him, often in large numbers and across a wide range of ailments. According to Martin:

“The Gospels record twenty-six individual cases of healing. In ten instances, large groups are mentioned. Jesus is described as healing ‘all manner of sickness and all manner of disease’ (Mt 4:23), and as delivering ‘all who were oppressed by the devil’ (Acts 10:38).” (6)

Norton T. Kelsey observes that nearly one-fifth of the Gospel texts are devoted to accounts of healing or the theological reflection surrounding them. Out of the 3,779 verses in the Gospels, 727 specifically address healing, with an additional 165 verses on eternal life and 31 that refer to miracles including healing. (7)

Jesus’ healing ministry was deeply rooted in His compassion and love for the whole person—body, mind, and spirit. For instance, His healing of the paralytic was preceded by a declaration of forgiveness:

“My son, your sins are forgiven” (Mk 2:5).

This sequence reflects the deeper spiritual significance of His healing acts, which served as signs of His messianic identity and God’s will for human wholeness. Healing, then, was never just about physical health—it was a tangible sign of God’s reign breaking into the world.

The Healing Ministry of the Apostles

Jesus imparted His healing authority to the disciples. Matthew records:

“He gave them authority over unclean spirits, to cast them out, and to heal every disease and every infirmity” (Mt 10:1).

This authority was exercised not only by the Twelve but also by the seventy whom Jesus later commissioned (Lk 10:1–9). These disciples returned with joy, having experienced firsthand the liberating power of Christ at work through them.

Nevertheless, Scripture also reveals the limitations of healing ministry when not rooted in faith. In the case of the epileptic boy whom the disciples could not heal, Jesus attributed their failure to a lack of faith:

“If you have faith the size of a mustard seed… nothing will be impossible for you” (Mt 17:20).

The lesson here is clear: faith is the conduit through which God’s healing power flows. After healing the lame man at the Beautiful Gate, Peter testified:

“By faith in His name, this man was made strong… the faith that comes through Jesus has given him this perfect health” (Acts 3:16).

Jesus concluded His post-resurrection appearance with a commissioning:

“As the Father has sent me, so I send you” (Jn 20:21).

The disciples—and by extension, the Church—are called to continue His ministry of reconciliation and healing. This includes the proclamation of the Kingdom, the casting out of demons, and the restoration of broken bodies, minds, and communities.

C. THE THEOLOGICAL BASIS OF THE MINISTRY AS HEALING

1. Persons as Divine Creation

The theological foundation of the healing ministry is rooted in the fundamental relationship between God and humanity, a relationship established in creation and fully revealed in the incarnation. According to the Genesis account, “In the beginning, God created the heavens and the earth” (Gen. 1:1), and humanity was created “in the image of God” (Gen. 1:26). The author of Genesis further affirms, “God saw everything that He had made, and indeed, it was very good” (Gen. 1:31). From this biblical testimony, it is clear that every human being possesses inherent dignity and worth as a creature made in the divine image.

This theological assertion is a cornerstone of the Christian faith and serves as an essential premise for the theology of healing. Though humanity has fallen into sin, the divine image is not obliterated. The intrinsic value of the person remains because it is established by God’s creative act. The permanence of this divine imprint becomes even more evident in the doctrine of the incarnation.

The incarnation of Jesus Christ—the Word made flesh—reaffirms the sanctity of the human person. Through the life, ministry, death, and resurrection of Jesus, God declares the redemptive worth of humanity. As Frank B. Stanger summarizes:

“The incarnation of Jesus Christ reveals the intrinsic worth of the total person. ‘Jesus increased in wisdom and in stature, and in favor with God and man’ (Lk 2:52). Throughout His ministry, Jesus was concerned about the hurts of the total person—physical, mental, emotional, and spiritual—and their healing.” (8)

Jesus’ ministry was never limited to physical healing alone. It was always directed toward the restoration of the whole person. Jacob Chandy insightfully comments:

“Healing for Christ meant the restoration of the whole man—his total rehabilitation. God wills for him fullness of life, and this means health of body, and health of mind and spirit. These cannot be separated, and Jesus’ emphasis is on the total health of the individual and of the community.” (9)

Thus, from both creation and incarnation, we discern that every human being is the object of God’s healing and saving love. The theological affirmation that every person is created in the image of God undergirds the Church’s healing ministry. It reveals the basis upon which healing is both necessary and sacred.

2. Wholeness as God’s Will for Humanity

A second foundational theological principle is that God wills health, wholeness, and salvation for all of creation. As the source of all that is good, God neither causes suffering nor afflicts people with disease. Rather, God’s redemptive will seeks to restore what has been broken and to bring about fullness of life.

In this light, salvation must be understood as synonymous with wholeness. It is not merely the forgiveness of sins or a promise of eternal life—it encompasses the holistic renewal of the entire person. Salvation, therefore, includes the healing of mind, body, and spirit. It also points toward the transformation of human society and the ultimate redemption of all creation.

Jesus Christ embodies and manifests God’s will for human wholeness. He declares, “I have come down from heaven, not to do My own will, but the will of Him who sent Me” (Jn 6:38). Further, He assures His disciples:

“This is the will of Him who sent Me, that I should lose nothing of all that He has given Me, but raise it up on the last day” (Jn 6:39).

In His earthly ministry, Jesus never refused to heal, nor did He suggest that suffering was divinely mandated. His consistent acts of compassion and healing reflect the will of God—that broken lives be made whole.

The Church, then, confesses Jesus Christ not only as Savior but also as Healer and Restorer. In Him, God became human and bore the full cost of reconciliation so that all people might be renewed and transformed. Jesus’ redemptive mission was comprehensive, extending to every facet of human existence. Therefore, the ministry of healing must be based on the truth that God wills the salvation and wholeness of all people.

This understanding naturally extends beyond individual healing to encompass the healing of communities and the world. As Jacob Chandy explains:

“Jesus was not concerned about mere healing of the sick; His work cannot be described as health service in our modern sense. His healing work is to be understood as a symbol, a demonstration, and an arrabōn—a foretaste—of the greater healing to come.
His concern was for the community, rather than for the individual alone. The prophets of Israel addressed the entire people: ‘Hear, O Israel!’ They spoke to the nation, not to isolated individuals. Each person was understood as part of the whole, sharing in the destiny and suffering of the community.” (10)

Chandy’s communal emphasis offers a necessary corrective to modern tendencies to individualize healing. While personal restoration is vital, the ministry of healing must also engage in the renewal of relationships, institutions, and social structures. True healing in the Christian vision includes reconciliation, justice, and peace.

Therefore, the ministry as healing must reflect both individual and communal dimensions. It must affirm the worth of each person as created in the image of God, while also addressing the systemic and collective wounds of society. The Church is called to be an instrument of God’s healing grace—both in the lives of individuals and in the life of the world.

III. THE CHURCH IN ITS MINISTRY

A. THE ESSENTIAL NATURE OF THE CHURCH

The church is the community formed around Christ and established through His resurrection. It is unquestionably the primary agent and locus of God’s redemptive activity in the world. Far from being merely a human institution, the church serves as the divine instrument through which God continues His transformative work. In this light, the Gospels point toward the anticipated growth and expansion of the church on earth.

To discern God’s intent for the church and its evangelistic mission, it is essential to first examine the church’s fundamental nature and then explore its practical function in the world.

The Church as the People of God

First and foremost, the church is the people of God. It is God who calls the church into being, dwells within it, governs it, and accomplishes His divine purpose through it. This identity is clearly affirmed in the words of 1 Peter 2:9–10:
“But you are a chosen race, a royal priesthood, a holy nation, God’s own people, so that you may proclaim the mighty acts of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy.”

The Greek term for church, ekklesia, is derived from ek (out) and kalein (to call or summon). It denotes a community of those who have been “called out”—a gathered assembly summoned by God. The church, then, is not a static or permanently fixed institution, but a dynamic reality that comes into being through God’s calling and the faithful response of men and women.

As the people of God, all believers belong to the church. There must be no form of clericalism or spiritual elitism that restricts the church to a particular class. Christ came to call all people to Himself and declared that He would build His church. Therefore, the church includes every believer, not just ordained leaders or select individuals. In this community, all members are equal participants in the life and mission of God.

The Church as the Body of Christ

As the body of Christ, the church is not merely a human institution, but it is the instrument through which the Spirit of the living Christ continues to work. The church is thus the means of Christ’s work in the world; it is his hands and feet, his mouth and voice. As in his incarnate life, Christ had to have a body to proclaim his gospel and do his work, so in his resurrection life in this age he still needs a body to be the instrument of his gospel and of his work in the world. To allow the body to continue Jesus’ redeeming work, God has given every person who is in Him a Spiritual gift.

The church, as the body of Christ, is continuing the ministry of Christ. As Christ has been incarnate, the church has been the major channel to do God’s redemptive work in the world. Therefore, the church is the carrier of Christian truth to every new generation.

The Church as the Creation of the Spirit

The church is founded upon the resurrection of Jesus Christ. Following this pivotal event, the disciples bore witness to the risen and exalted Lord through the inspiration and empowerment of the Holy Spirit. In this way, the church came into being—created, inspired, and sustained by the presence and power of the Holy Spirit, who continually reveals the living Christ to the community of faith.

Jürgen Moltmann offers a profound insight into this dynamic, stating:
“The community and fellowship of Christ, which is the church, comes about ‘in the Holy Spirit.’ The Spirit is this fellowship. Faith perceives God in Christ, and this perception is itself the power of the Spirit.”

In essence, the Holy Spirit is the Spirit of God acting through Christ, opening the way for believers to experience the saving work of God. The Spirit not only forms the unity of the body of believers but also bestows a diversity of spiritual gifts (charisms) for the building up of the church. Thus, the church owes its origin, its existence, and its ongoing life to the Holy Spirit. In this theological sense, the church is truly a creation of the Spirit.

As such, the church—formed by the Spirit—must also be incarnate in the world, actively participating in God’s mission to bring redemption, reconciliation, and hope to all creation.

B. THE EXISTENTIAL FUNCTION OF THE CHURCH

The church’s essential identity shapes its existential function. As the assembly of those “called out” from every nation, the church exists as the people of God and the body of Christ, created, inspired, and sustained by the Holy Spirit.

God has not only bestowed upon the church its identity but has also entrusted it with a divine mandate. The critical question, then, is this: What does God desire the church to do? What is our vocation as the people of God in the world?

The Constitutive Function of the church

The constitutive function of the church refers to its continuous reception and mediation of the Good News, which in turn constitutes its very identity. This process is ongoing, expressed through acts such as pastoral care and counseling, worship, adoration, prayer, and contemplation. These practices embody the sacramental nature of the church.

In this sense, the church is both a sign and a means of grace. It is a sacrament in that the Holy Spirit reveals the redemptive love of the living Christ through the church. Simultaneously, the presence of the Holy Spirit actualizes that redemptive love within the hearts of those who encounter it. Thus, the constitutive function of the church relates not only to the divine institution of salvation but also to the lived communion of the redeemed.

In summary, through its constitutive function, the church becomes the sacramental place where God meets humanity—and where God’s people encounter both the divine and one another in the shared life of faith.

The expanding Function of the Church

The expanding function of the church encompasses mission, education, and evangelism, as its leaders seek to extend the boundaries of the “Spiritual Community.”

The aim of mission is not merely numerical growth but the realization of Spirit-filled communities—concrete expressions of the body of Christ—throughout the world. This outward movement is rooted in and initiated by the love of God for all people. At its heart, Christianity is a shared life—a life lived in communion with Christ and with one another. Love, as revealed through Christ, is the defining characteristic of relationships within the faith community and among all of God’s people.

The church has been entrusted with the Great Commission: to go, to make disciples, to baptize, and to teach (Matthew 28:19–20). This divine command compels the church to proclaim the gospel and embody it in the world.

Education within the church has traditionally served to nurture Christian faith and cultivate love within the community. Without maintaining the connection between the saving acts of God in the past and the unfolding mission of the future, the church cannot truly grow. Thus, preaching and teaching are vital to the church’s expanding function, forming disciples and preparing each generation to live out the gospel in its time.

The Relating Function of the church

Churches are sociological realities, reflecting the complexities and ambiguities of human social life. They are continually shaped by interactions with other social groups—both influencing and being influenced by them. The church and society exist in dynamic relationship with one another. Theologically, the doctrine of the Incarnation provides a foundational basis for this close connection. The fact that God entered human history through Christ is the church’s greatest motivation for engaging in social action.

Beyond the theological impetus of the Incarnation, the church is also called to respond simply because it exists within the same world. It shares in the conditions, concerns, and responsibilities of the broader human community.

From this perspective, the church bears a responsibility to engage with the whole of life. It must rise to the challenge of developing a global outlook that strengthens and broadens its ministry. As such, the church’s mission should include not only nurturing individuals in their personal and relational lives, but also fostering right relationships with God’s creation and with the wider global community to which all belong.

IV. THE SOCIAL IMPERATIVE OF THE MINISTRY AS HEALING

A. CHURCH GROWTH AND TIE HEALING OF THE COMMUNITY

In most cases, churches engaged in the ministry of healing are responsive to the needs of individuals suffering from physical or spiritual ailments. However, they often fail to recognize the deeper, systemic causes that lead to such suffering in the first place. Without addressing the healing of the broader community, we cannot expect the true and holistic healing of individuals. From this perspective, a meaningful approach to healing ministry must consider both the comprehensive needs of the community and the church’s responsibility to address them.

Many Koreans carry the burdens of political oppression, social discrimination, and the lingering trauma of Japanese colonial rule and the Korean War. Their pain requires more than individual care—it calls for collective healing and liberation from the many forms of bondage that continue to afflict them. Thus, the restoration of a just and peaceful society must become a vital part of the healing ministry.

Unfortunately, the Korean church has often fallen short in its engagement with the wider community. On this point, Yong Bock Kim offers a critical insight:

“This is certainly true; but a more fundamental reason may be in the fact that the Christian message of evangelism was not geared to the social and national crisis of the Korean people, but was limited to the rigid and narrow definition of salvation of soul.” (13)

When the healing of the community is ignored, the ministry of healing risks becoming isolated and disconnected from the real lives of people. Healing is not merely the absence of illness—it must be understood in terms of an integrated person living in right relationship with others. Healing should not be confined within the church walls; it must extend to the wider community.

Church growth, then, should not be seen as an end in itself, but as a means of empowering the church to participate in the healing of society. When the church focuses solely on individual salvation and healing, and neglects the restoration of the community, its growth becomes superficial and ultimately limited. True healing must encompass not only the well-being of individuals but also the renewal of the entire community and the world. The church must reclaim its role as a transformative presence within the life of the community.

B. HUMAN LIBERATION AND THE MINISTRY AS HEALING

Insomuch as we know that we are called to respond to the will of God, we cannot avoid the Christian social imperative in the world. Christians are, by nature, social and political, but there has been a tendency to neglect our responsibility for the institutions of society. This tendency comes from the other-worldly theological outlooks that cause Christians to discount the importance of doing
anything about the evils of this world and from the forms of spiritual individualism that put so much emphasis on the inner life, or on the religious conversion of individuals, or on the change in private life. Consequently, spiritual individualism and the otherworldly theological outlooks, emphasizing only the gospel of forgiveness, have paralyzed the prophetic function of the church in terms of seeking justice and peace in the world.

The world is in the grip of sin, death, and concrete powers which are incarnated in the personal dilemmas and social evils of the day. Christ is seen as the model of the authentic human
response to this situation as he gives of himself to the point of death in the cause of human liberation. It is this world that enslaves people. That is why Jesus came in and gave himself to the cross for liberating them from sin and evil

The reality of the Incarnation provides us with a guiding principle for social action, aimed at the whole person within the community. If the church seeks to remain faithful to Jesus’ command, “Love your neighbors,” then Christian social efforts to liberate the oppressed in society must be followed by the church’s ministry.

Considering that human liberation is a sign of the kingdom of God, the church must dedicate itself to the transformation of the world into God’s kingdom. Strictly speaking, we cannot fully expect human liberation until the world itself is transformed.

While we understand healing as liberation from physical, mental, and spiritual chains that prevent an individual from reaching their full potential as someone destined for eternal life, we must also acknowledge that the holistic restoration of broken harmony cannot occur in isolation. True healing requires participation in efforts to liberate the oppressed and suffering.

I want to emphasize that the church’s ministry of healing cannot be confined solely to a personal dimension. It demands a global awareness of human liberation. The ministry of healing must be concerned not only with individual wholeness but also with the restoration of broken relationships within the community. Therefore, the church’s healing ministry should strive to help individuals restore their own wholeness while also working to liberate them from the societal chains that hold them back.

I am convinced that the ministry of healing can play a unique and significant role in human liberation, extending beyond individual well-being to broader social change. With our voices, we proclaim Christ as the ultimate liberator, in whom all men and women find freedom.

With our lips, we proclaim Christ as the Liberator, in whom men and women discover the key to becoming fully human. At the same time, our verbal witness must be made real through the church’s practical ministry of healing. This healing ministry is a faithful response to God’s call to participate in His redemptive and liberating work in the world.

V. THE ROLE AND PLACE OF THE ORDAINED MINISTRY

In earlier times, the role of the minister was clearly defined and widely accepted within the society in which they served. During the medieval period, the minister was primarily seen as a priest. In the era of the Reformation, the focus shifted to the minister as a preacher of the Word, and during the great revival movements, the minister was viewed chiefly as an evangelist. In those times, there were also well-established understandings of ministerial authority and its source.

Today, however, there is increasing ambiguity, likely caused by profound shifts in how human beings are perceived—changes that began in the nineteenth and early twentieth centuries. In light of this, it has become an urgent task to clarify and redefine the nature and function of ordained ministry in our contemporary context.

A. THE SERVANT MOTIF OF THE ORDAINED MINISTRY

All authentic Christian ministry begins with the recognition of what God has done through Jesus Christ. His unique ministry serves as the model for the servant motif in Christian leadership. When people misunderstood His mission and tried to make Him an earthly king, Jesus made it clear that His calling was that of a suffering servant.

The Greek word for “ministry,” diakonia, was commonly used by New Testament writers to describe the work and service of the church and its leaders. After Jesus washed His disciples’ feet, He said:

“You call me Teacher and Lord—and rightly so, for that is what I am. Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you.”
(John 13:13–15)

The servant motif reminds us that ministry is not about power or position, but about stewardship—serving God’s purpose by helping to transform the world into the kingdom of God.

This servant-minded ministry is a faithful response to God’s will revealed in Christ. Both the privilege and the responsibility of ordained ministry flow from this calling. Ministers are, above all, servants—called to follow Christ’s example and to help others learn to love as Christ loved.

B. THE SHEPHERD MOTIF OF THE ORDAINED MINISTRY

Alongside the servant image, the shepherd motif has long been embraced by the church as a central concept of ordained ministry. The shepherd, as a loving guide, stands as the vital link between leader and follower—viewing the follower not as a subordinate, but as a fellow member of a “we” community. In this relationship, leadership is not self-derived but emerges through mutual trust and support, while the well-being of the follower is nurtured by the leader’s ability to shape a spiritual environment that fosters growth and encouragement.

Seward Hiltner offers a helpful framework for understanding congregational life through three core perspectives: shepherding (Sacrament), communicating (Word), and organizing (Order). Within this model, all ministerial functions—such as preaching, teaching, and social engagement—are expressions of one or more of these dimensions. Specifically, Hiltner identifies healing, sustaining, and guiding as key expressions of the shepherding role. Seen from this angle, shepherding becomes an indispensable aspect of contemporary ministry, especially in a society marked by vulnerability, isolation, and suffering.

Jesus Christ referred to Himself as “the good shepherd” who knows each of His sheep by name (John 10:11, 14). He also instructed His disciples to “feed My sheep” (John 21:15–17). These words affirm that the shepherd motif is not only biblical but remains a vital and enduring expression of Christian ministry today.

C. PASTORAL DIRECTOR AND THE ORDAINED MINISTRY

The term pastoral director is meant to be descriptive rather than prescriptive. In many congregations, the pastoral director is deeply involved in administrative responsibilities—organizing church groups, promoting growth in membership and budget, and managing church affairs in ways that often resemble the functions of a chamber of commerce. This business-like approach to ministry has led some to push back, longing for a return to the older roles of preacher or priest. However, the real needs of people and the responsibilities of ministry often make this return impractical.

The issue is not that the minister acts as an executive, but rather that when administrative leadership becomes disconnected from the church’s spiritual mission, the role is distorted. The “big operator” model, focused purely on efficiency or success metrics, misrepresents the essence of ordained ministry if it neglects the church’s deeper purpose.

From my own experience in parish ministry, I have found that the responsibilities of a pastoral director actually align closely with traditional pastoral roles—preaching the Word, leading worship, administering the sacraments, offering spiritual care, and guiding the life of the congregation. These tasks remain central to building up the church.

Therefore, when the ordained minister is engaged in the leadership of a faith community, their primary responsibility is to ensure that all the church’s activities serve its greater mission. Administration, in this sense, is not a diversion from ministry—it is part of faithfully directing the church toward the fulfillment of its corporate calling in Christ.

VI. THE INDIVIDUAL DIMENSIONS OF THE MINISTRY AS HEALING

A. THE CHRISTIAN FAITH AND HEALING

The Apostle Paul affirms, “I can do all things through Him who strengthens me” (Philippians 4:13). This statement reflects a foundational belief of the Christian faith: that God, who is greater than all, shares His life-giving power with humanity. In this light, Christ is revealed as both the power of God and the wisdom of God (1 Corinthians 1:24). Through faith and baptism, believers are united with the risen Christ, who is now a life-giving spirit (1 Corinthians 15:45), and thus begin to share in the eternal life that the Gospel of John proclaims so often.

Theologian Paul Tillich sought to reclaim the true meaning of faith, describing it as “the state of being grasped by the Ultimate.” He explained that healing—in its deepest spiritual sense—is mediated through faith. Being made whole in relationship to the ultimate source and meaning of our existence brings transformation to the whole person—spirit, mind, and body.

In this light, faith becomes the central channel through which God brings healing and wholeness. It is a key condition through which we receive salvation, restoration, and transformation.

Throughout the Gospels, Jesus consistently honors and responds to faith in the context of healing. Many were healed by faith alone. To Bartimaeus and the woman who had suffered for twelve years, Jesus said, “Your faith has made you well” (Mark 10:52; Luke 8:48). When the Roman centurion asked for healing for his servant, simply trusting Jesus’ word, Jesus marveled and said, “Not even in Israel have I found such faith” (Luke 7:1–10). To the Syrophoenician woman pleading for her daughter, Jesus declared, “Great is your faith! Let it be done for you as you desire” (Matthew 15:21–28). And to the two blind men, Jesus said, “According to your faith be it done to you” (Matthew 9:27–31).

These accounts reveal that healing often came through the faith of the individual or someone deeply connected to them. Faith was not a passive hope but an active trust that opened the way for Christ’s healing power.

In the context of faith healing, physical recovery should not be the only goal. True faith healing involves spiritual growth and the transformation of one’s lifestyle. Faith is a spiritual force—it not only receives healing but also shapes a faithful life. Thus, faith healing must address both the body and the soul, encouraging holistic well-being and spiritual maturity.

B. THE RELEVANCE OF PRAYER TO HEALING

Faith is a foundational condition through which salvation and healing are received by those who are united with the risen Christ, “a life-giving spirit” (1 Corinthians 15:45). Since faith nurtures a personal relationship with God, prayer becomes the primary expression of that faith—especially in the context of healing. Scripture affirms this connection: “The prayer of faith will save the sick, and the Lord will raise them up” (James 5:15), and Jesus Himself promises, “Whatever you ask in prayer, you will receive, if you have faith” (Matthew 21:22).

Prayer is not a way to manipulate God, but a way to open oneself to God’s presence, power, and will. It does not seek to alter God’s eternal purpose, but to align our own will with His, so that the blessings He is ready to give may enter into our lives. In essence, prayer invites God to act, to break through the distance between the human and the divine, and to heal the disconnection between creation and its Creator.

From this perspective, prayer becomes the most essential means of nurturing a living relationship with God—one that leads to healing and restoration in all aspects of life. In Korea, prayer has played a central role in the healing ministry of the church and is widely recognized as an indispensable element of spiritual vitality and church growth. The instinct of faith leads people to seek healing through prayer, and in many cases, it is through prayer that they experience both physical and spiritual transformation.

Various forms of healing prayer are deeply rooted in Korean Christian practice. These include early morning prayer, midweek intercessory prayer (such as for imprisoned clergy, poets, and advocates), overnight prayer vigils, laying-on-of-hands, fasting, and corporate prayer in unison.

Early morning prayer is a hallmark of Korean Christianity. Most churches hold this service daily—typically at 4:30 AM in the summer and 5:00 AM in the winter—with about one-tenth of the congregation participating. These early hours are a time of quiet communion with God, fostering both personal and communal spiritual growth.

Overnight prayer meetings are usually held on Friday nights, though some churches conduct them nightly. These gatherings include praise, communal prayer, gospel preaching, healing services through the laying-on-of-hands, sharing testimonies, and brief times for fellowship. They are lively expressions of spiritual hunger and community support.

Fasting is also emphasized as a form of discipline and spiritual renewal. Both churches and prayer mountains offer structured fasting programs. Many testify to physical healing and spiritual breakthroughs through fasting.

The laying-on-of-hands is regularly practiced in early morning services, overnight gatherings, fasting meetings, and revival events. It is a symbolic act of worship and healing. As Leslie Weatherhead once said, “The laying-on-of-hands is a symbolic act of worship whereby God’s love makes contact with the human soul.” Many have reported emotional and physical healing through this sacred gesture.

Prayer plays a crucial role in the healing ministry of growing churches in Korea. Without prayers of faith, neither healing nor church vitality can be expected. However, prayer should not remain only an individual act of devotion. True Christian prayer embraces both personal and communal dimensions, reflecting the vertical relationship with God and the horizontal relationship with others.

In this sense, every prayer is also a prayer of the community. The personal “I” becomes “we,” and “we” becomes “us,” as reflected in the phrase “Our Father.” Thus, when a Christian prays, they pray not only for themselves but as a representative of the whole body of Christ. Christian prayer should bridge personal spirituality with social and global responsibility. In doing so, we align with Christ, who entered into full solidarity with humanity—even with those who do not yet believe or pray.

C. PASTORAL COUNSELING FOR HEALING AND GROWTH

Pastoral care encompasses four essential functions: healing, sustaining, guiding, and reconciling.

• Healing involves helping a broken or suffering person move toward wholeness, with the belief that such restoration also brings about deeper spiritual insight and well-being.
• Sustaining means supporting a person through pain or loss when full recovery is unlikely or impossible—helping them endure and transcend their circumstances.
• Guiding refers to assisting individuals who are facing difficult decisions that may impact their inner life or future.
• Reconciling aims to restore broken relationships—whether between people or between humanity and God.

These four functions are not optional but essential components of a comprehensive ministry.

Healing, in the pastoral context, is more than just a return to a previous state of wellness. It also involves growth—leading the person to a new and deeper level of wholeness. True healing incorporates personal development across six interconnected dimensions: the mind, the body, the spirit, relationships with others, care for the natural world (biosphere), and engagement with social structures such as families, communities, and institutions. These aspects form a unified whole in what is called growth counseling, which emphasizes their interdependence. Among them, spiritual growth is central—it is the foundation upon which all other forms of growth are built.

Every illness, whether short-term or chronic, has psychological or spiritual dimensions. In fact, many physical illnesses stem from emotional wounds or spiritual disconnection. Therefore, any focus on physical healing that neglects spiritual growth lacks depth and long-term effectiveness.

Pastoral counseling does not ignore physical or social development. Rather, it seeks the integration of all aspects of growth. However, many growing churches in Korea have historically emphasized only physical healing, often overlooking the broader dimensions of wholeness. The goal of pastoral counseling is to help people become whole in personality—mentally, emotionally, spiritually, and relationally. This includes guiding those whose growth is blocked by inner conflict or social injustice, helping them move toward restored and renewed living.

Pastoral counseling is not simply about giving advice or directing others. Instead, it aims to empower people to discover and cultivate their own God-given potential. It is a ministry of presence, listening, and encouragement that facilitates personal and communal growth. In this way, pastoral counseling plays a unique and indispensable role in the church’s ministry of holistic healing and transformation.

VII. CONCLUSION: THE CHURCH AS A COMMUNITY OF HEALING

It is difficult to understand the lived reality of the Korean people without recognizing the depth of their emotional wounds. Koreans often express these deep-seated feelings through the word HAN—a uniquely Korean concept that may be loosely translated as “righteous indignation” or “deep sorrow rooted in injustice.” HAN emerges from centuries of suffering, oppression, and collective trauma.

Dr. Nam Dong Suh identifies four historical roots of HAN in Korea:

1. Repeated invasions by foreign powers have left a lingering sense of vulnerability and pain.
2. Persistent tyranny from Korean rulers themselves has fostered a deep sense of helplessness among the people.
3. Under Confucian patriarchy, women were systemically marginalized, leading to a gender-specific HAN.
4. At one point, nearly half the population was legally classified as property rather than as citizens, resulting in a HAN rooted in dehumanization.

In this light, HAN represents the heart-cry of the Korean people—a longing for healing, dignity, and social transformation.

During the 1970s, two major spiritual movements emerged in Korea in response to ongoing social and political oppression. One was the MINJUNG theology, largely developed by Christian intellectuals, emphasizing social justice and God’s solidarity with the oppressed. The other was the MINJUNG healing movement, nurtured by evangelical Christians, focusing on personal healing through the power of the Holy Spirit.

While these two movements reflect different emphases—the first symbolizing the father-like concern for justice, the second embodying the mother-like compassion for individual healing—they are not in opposition. Rather, they are complementary expressions of the Holy Spirit’s ministry. Together, they reflect the holistic nature of healing: both social and personal, communal and individual.

Jesus Christ is the model for this holistic healing. Scripture tells us, “By his wounds you have been healed” (Isa. 53:5; 1 Pet. 2:24). He not only taught and healed, but also suffered for the people of God. As Christ brings healing through His suffering, so too must the church, His body, embrace suffering as a path toward communal restoration. Henri Nouwen captures this beautifully, referring to the minister as a “wounded healer.” Likewise, the church is called to be a healing presence—not because it is without pain, but because it transforms pain into compassion and hope.

Nouwen writes:

“A Christian community is therefore a healing community not because wounds are cured and pains are alleviated, but because wounds and pains become openings or occasions for a new vision. Mutual confession then becomes a mutual deepening of hope, and sharing weakness becomes a reminder to one and all of the coming strength.”

From this perspective, the church’s suffering is not meaningless—it is the soil in which God’s healing power grows. The church, then, is not a bystander to history, but an active participant in God’s healing work in the world. As the people of God, we are called to be a holistic healing community—incarnated in the world, confronting its pain, and offering restoration through our own wounds.

All healing comes from God. God heals us through the wounds of Christ. And the church is established to be an agent of that divine healing in the world.

NOTE

1. William Norris, editor, American Heritage Dictionary of the English Language (Houghton Mifflin Co., 1976), p. 629
2. Neslie D. Weatherhead, Psychology, Religion, and Healing (Nashville: Abingdon Press, 1952), P. 464.
3. Philip Potter, “Healing and Salvation,” Ecunenical Review 33:4 (October, 1981), p.333.
4. Horace Poter, Thought, Faith and Healing (London: H.R. Allenson, 1924), p. 67.
5. Frank B. Stanger, God’s Healing Community (Nashville: Abingdon Press, 1978), p.26.
6. Bernard Martin, The Healing Ministry in the Church (Richmond: John Knox Press, 1960), p. 19.
7. Morton T. Kelsey, Healing and Christianity (New York, Harper & Row, 1973), p. 54.
8. Stanger, Ibid., p.53.
9. Jacob Chandy, Rethinking the Healing Ministry of the Indian Church (Madras: Diocesan Press, 1970), p.24.
10. Ibid.
11. Jurgen Moltmann, The Church in the Power of the Spirit (New York: Harper & Row, 1977), p. 33.
12. Tillich uses the term “Spiritual Community” to characterize sharply that element in the concept of the church which is called the “body of Christ” by the New Testament and the “church invisible or Spiritual” by the Reformation. Paul Tillich, Systematic Theology (Chicaso: University of Chicago Press, 1963), III, p. 162.
13. Yong Bok Kim, “Korean Christianity as a Messianic Movement of the People,” in his Min Jung Shin Hak, (“Min Jung Theology”) Singapore: Commission on Theological Concerns, Christian Conference of Asia, 1981, p. 90.
14. Seward Hiltner, Preface to Pastoral Theology (Nashville: Abingdon Press, 1958), p. 182.
15. H. Richard Niebuhr, The Purpose of the Church and Its Ministry (New York: Harper & Row, 1965), p..81.
16. Paul Tillich, “The Relation of Religion and Health,” in Simon Doniger (ed.) Healing (New York: Association Press, 1957), p. 197.
17. Weatherhead, Ibid., p.136.
18. Nam Dong Suh, “Towards a Theology of Han,” in Min Jung Shin Hak (“Min Jung Theology”) ed. Yong Bok Kim, (Singapore: The Commission on Theological Concerns, The Christian Conference of Asia,
    1981), p. 54.
19. Henri J.M. Nouwen, The Wounded Healer (New York: Doubleday, 1972), p.82.
20. Ibid., p.94.