Original Research

Beyond prayer: Rethinking healing services in the Methodist Church of Southern Africa through a Wesleyan mental health lens

Jacob Mokhutso

Received: 21 Apr. 2026; Accepted: 14 May 2026; Published: 17 Sept. 2026

Copyright: © 2026. The Author. Licensee: AOSIS.
This work is licensed under the Creative Commons Attribution 4.0 International (CC BY 4.0) license (https://creativecommons.org/licenses/by/4.0/).

Abstract

Healing has long been an integral element of the Christian faith, understood not only as a physical process but also as a spiritual reality. The Lordship of Jesus Christ has been consistently affirmed as a powerful force in the ministry of healing. Consequently, various Christian denominations have developed their own theological perspectives and practices concerning healing. Within this context, it is unsurprising that Christians – particularly within the Black African constituency of the Methodist Church of Southern Africa (MCSA) – seek healing through the Church. This research seeks to draw the Church’s attention to a growing phenomenon, both globally and locally: Mental health. Firstly, the article employs a qualitative research approach to examine the severity of the mental health crisis. Secondly, it explores the understanding and practices of healing within the broader African context. Thirdly, it investigates the theological and practical dimensions of healing within the MCSA. Fourthly, it examines in depth John Wesley’s theological understanding of healing, including the foundations that shaped his perspective. Fifthly, it provides a detailed analysis of healing service practices in Black African congregations of the MCSA.

Contribution: Finally, the article proposes strategies for integrating mental health care into the Church’s ministry, including collaboration with governmental and private sector institutions. The article ultimately argues that the MCSA must remain responsive to evolving societal needs in order to maintain its relevance and effectively serve its communities.

Keywords: beyond; prayer; healing; Methodist; mental health.

Introduction

This article adopts the World Health Organization’s (WHO) definition of mental health, which describes it as:

[A] state of well-being in which every individual realises his or her potential, can cope with the normal stresses of life, can work productively and fruitfully, and can contribute to his or her community. (Meyer, Matlala & Chigome 2019:25)

Benjamin, Vickerman-Delport and Roman (2021:1) submit that this definition affirms the integral role of mental health in a person’s overall well-being. One cannot be considered truly healthy if their mental health is compromised.

The article focuses specifically on the Methodist Church of Southern Africa (MCSA), recognising that many churches globally identify with the Methodist tradition. The MCSA is a Connexion that spans six countries: South Africa, Eswatini (formerly Swaziland), Lesotho, Namibia, Botswana, and Mozambique. Although Methodism originated in Britain as an English-speaking church rooted in English cultural traditions, this article concentrates on the Black African constituency within the MCSA. This group has developed its own distinct identity and practices, particularly healing services, which differ from those found among White, Coloured, and Indian congregations within the same denomination.

Background of the study

Healing has long occupied a central position within the Christian faith. Landman (2012:1) reports that, between 2001 and 2006, the mainline Protestant churches – specifically the Reformed, Anglican, and Methodist traditions – experienced a membership decline of approximately 26.2%. Landman attributes this decline primarily to members migrating to churches that incorporate some form of healing ministry. These findings underscore the significant value ascribed to healing within African Christian contexts.

Hull (2026:1) asserts that a study of the gospels in the Christian Scriptures reveals that healing was a crucial aspect of Jesus Christ’s ministry, which encompassed healing the sick, feeding the poor, and deliverance of those possessed by demons. Numerous passages in the Christian Scriptures focus specifically on the healings performed by Jesus. Maragh (2006:1) even describes healing as a ‘hallmark of Jesus’ ministry’, noting that wherever Jesus went, the sick were brought to him, and he healed them. Swartley (2021:14) explains that portraying Jesus as both saviour and healer has been integral to the gospel narrative, as reflected in the vocabulary used by the biblical authors. The first term, therapeuō – from which the English word therapy is derived – means ‘to cure someone of illness’ (Swartley 2021:14). The second, iaomai, also denotes healing or curing, and both terms originate from the medical vocabulary of the Greek world. Another significant term is sōzō, derived from the verb ‘to save’, which conveys the idea of a person being both saved and healed. Additionally, the gospels employ hygiainō, referring to a state of bodily, mental, and spiritual health, from which the English word hygiene is derived. The use of these terms in the gospels underscores the centrality of healing in Christ’s ministry and suggests its continued importance for the Church today.

Tyler (2013:1) elucidates that the gospel message provides insights into God’s attitude towards the sick and suffering. Maragh (2006:7) expands on this point, stating that ‘Jesus’ miracles affirm the value of physical health and provide a basis for endeavours to relieve suffering and heal the sick’. This is illustrated in Scripture through events such as Jesus feeding the 5000, thereby meeting physical needs, and curing the blind, the deaf, and those with leprosy (Maragh 2006:7). Dairo (2012:23) contends that healing is central not only to the New Testament but also to the Old Testament, noting that ‘there are twelve occurrences of individual healings and three corporate healings recorded in the Old Testament’.

Porterfield (2005:3) further develops this theme by observing the persistent presence of healing throughout Christian history, remarking, ‘I did not anticipate the extent to which I would come to see Christianity as a religion of healing’. Porterfield (2005:7) argues that the Christian understanding of healing is rooted in the image of the resurrected body of Jesus Christ, which ‘epitomises this healing tradition’. Similarly, Tyler (2013:2) asserts that Jesus’ healing ministry is inseparable from his teaching, which is grounded in a profound concern for all humanity. Summarising the Christian understanding and approach to healing, Porterfield (2005) summarises it in this way:

Christianity is not the only religion in the world concerned with healing and its connotations. Far from it. Healing is part of many, if not all, religions and goes a long way in explaining why tendencies to be religious, and capacities for religious feeling and ideation, seem to have evolved as instinctive parts of human nature … Christians have time and again disseminated their religion as a means to healing and eternal good health. Christianity’s success as a world religion has much to do with its attractiveness in this regard and with its effectiveness in promoting a whole range of salutary benefits and behaviours. Christian healing can be distinguished from other forms of religious healing in its appeal and social integration. (pp. 8, 9)

Christian healing, as noted by Porterfield (2005:9), encompasses a range of practices, including prayer, pilgrimages, penance, the laying on of hands by individuals with the authority to do so, the use of sacraments, the veneration of saints, and the use of relics and icons. Maragh (2006:7) emphasises that Jesus addressed not only the spiritual and physical needs of those who followed him, but also their emotional well-being. For example, in the case of the woman with an issue of blood, Jesus not only provided physical healing but also offered emotional restoration by addressing her as ‘daughter’ and listening to her story. Maragh (2006:7) further observes that Jesus demonstrated concern for emotional needs in other instances, such as when he instructed his disciples to allow the crowd to rest for a while (Mk 6:31).

Healing in the African context

Mashabela (2017:2) observes that ‘Africans have always believed in healing; not just healing, but in the African understanding of healing, which is mostly associated with boloyi (witchcraft)’. Klaasen (2023:1) argues that a new form of Christianity is emerging in South Africa – one that integrates traditional practices, including habits, norms, beliefs and customs. He further contends that these ‘practices and ideas have an impact on the understanding of healing as an exclusively biomedical or a spiritual phenomenon’. According to Mashau (2016:1), Western biomedicine was introduced to Africa, including South Africa, through missionary activity. In this context, Manala (2006:103) maintains that any meaningful engagement with healing in the African setting must begin with an understanding of African religion, as it offers a comprehensive framework for interpreting the African worldview. Klaasen (2023:2) further explains that the integration of traditional healing practices within certain African Christian churches serves as a form of protest against colonial and imperial expressions of Christianity that historically sought to suppress African cultural and religious traditions. Supporting Klaasen’s perspective, Mokgobi (2014:1) asserts that colonial authorities imposed Western conceptions on South Africans without acknowledging or legitimising the African worldview on healing and spirituality.

Manala (2006:2) argues that the understanding of healing ‘is losing its spark as a norm among African Christians today’. Mashau’s argument is supported by the growth of African Independent Churches (AICs), Pentecostal, and charismatic movements, many of which have introduced new healing methods, such as encouraging followers to touch their television screens to receive healing. Within some Pentecostal movements, there are groups that go so far as to reject medical treatment altogether because of their belief in the healing power of prayer. The demand for healing among African Christians is further reflected in the growing syncretism within the Christian faith, in which African traditional religion, biomedicine and Christian healing are sought concurrently. Nyiribakwe (2019:10) contends that the search for supernatural powers is neither unusual nor inappropriate for Africans, noting that ‘the search for spiritual healing powers and the fear of demonic forces and evil possession is a universal phenomenon’. In this regard, Bate (2000:1) observes that the largest group of Christians in South Africa belong to churches that focus on healing in one form or another. This has led to the growth of Christianity and healing ministry, as Nyiribakwe (2019:12) elaborates:

Turning to the South, the number of churches, the increase of pastors and priests who are believed to perform healing miracles, is significant. Healing miracles as a crucial dimension of the prosperity gospel are indeed a chief drive of the phenomenal growth of Christianity in Africa …

Nyiribakwe (2019:13) asserts that the hunger or need for healing in Africa arises from the wounds of war, disease, insecurity, colonisation, corruption, exploitation, fratricidal and tribal conflict, poverty, and numerous other factors. Landman (2020:5), citing Nyiribakwe, likens Africans to the man seated at the pool of Bethesda, waiting for healing. Reflecting on her counselling work in Katlehong while conducting research on religious healing, Landman (2020:2) identified a range of causes for the need for healing, including strokes, murders, loss of employment, children becoming involved in drugs and gangs, deterioration of health due to infections, poor living conditions, and limited access to medical care, among others.

Healing in the Methodist Church of Southern Africa

This article focuses on the healing service practices of the MCSA, particularly as they are conducted within the African church context. These services are carried out in varying ways across different parts of the connexion. Typically, they include a dedicated time of prayer for the sick and for those who request intercession for ill family members. Candles may be prayed over for use during personal devotions, water may be blessed for the sick to drink, and holy oil is often used to anoint individuals for whom prayers are offered. The laying on of hands is also a common practice. A sermon is usually a central element of the service, offering encouragement, affirmation, and the proclamation of God’s promises and goodness to those in attendance. While these elements represent the general pattern, the specific form of healing services varies in different parts of the connexion. Such services are held at the circuit level, during organisational events, at Easter gatherings, and at other times during the year, according to the needs and preferences of the circuit or organisation. It is important to note that healing services within the MCSA and within Methodism more broadly are not a new phenomenon but are part of the denomination’s historical and spiritual heritage.

To provide context, this section of the article examines John Wesley’s understanding of healing, given that the doctrines and practices of Methodism are deeply rooted in his sermons, teachings, and writings. John Wesley (hereafter Wesley), the central figure in this discussion, was born in 1703 and died in 1791. The son and grandson of Church of England clergymen, he later became an Anglican priest and was appointed a fellow of Lincoln College, Oxford (Baragar 1928:59). According to Skinner and Schneider (2016:6), Wesley was introduced to theology at an early age. He and his siblings were educated at home by their mother, who recognised his intellectual potential and later sent him to a boarding school in London. In 1720, he enrolled at Christ Church, Oxford. At that time, it was customary for Oxford students, regardless of their primary field of study, to attend lectures on medical theory. Schneider (2016:6) observes that Wesley’s interest in health was both academic and personal, as he sought to better understand his own physical condition. In pursuit of medical knowledge, Wesley experimented with various remedies, frequently testing them on himself before administering them to others. As Skinner and Schneider (2016:6) note, ‘He frequently tested remedies on himself before using them on others and used those results as evidence for the efficacy (or lack thereof) of those methods’.

Maddox (2007:4) summarises Wesley’s interest in healing as follows: ‘Wesley’s interest in health and healing was a central dimension of his ministry and the mission of early Methodism’. Hiatt (2019:407) attests to this, stating, ‘Wesley used physical, spiritual, and social healing to further Christian mission in England, Ireland, and America’. Maddox (2007:4), a prominent Methodist scholar, highlights that healing has always been an essential topic for Wesley. He published a booklet with advice on preserving health and treating diseases, which was later published in 23 editions. What cannot be ignored is that many scholars refute the prescriptions in this book, but that does not dispel the fact that healing was at the heart of Wesley’s ministry, as alluded to by Maddox. Maddox (2007:4) argues that this publication on health and healing demonstrates Wesley’s concern for holistic health and healing. Wesley’s 17th-century training as an Anglican cleric included a basic medicine course. It was a norm at the time for clergypersons in smaller villages to offer medical care as part of their vocation (Maddox 2007:5). This practice of clergypersons practising as medical practitioners was later challenged by the Royal College of Physicians in London, which advocated for only those the College had certified to be physicians as the only ones allowed to practise medicine. Wesley was vehemently opposed to this view because of his strong belief in a holistic understanding of salvation (Maddox 2007:5). Bertucci (2006:348) opines that Wesley’s incorporation of healing in his ministry and pastoral care was also as a result of the influence of the Society for the Reformation of Manners and the Society for promoting Christian knowledge, which placed great emphasis on medical care and charity whilst spreading Christian values. However, the other driving force behind Wesley’s approach was:

[T]he result of his sense of duty towards the less fortunate to whom he offered spiritual and physical guidance with a view to the creation of cleaner, safer and healthier communities. (Bertucci 2006:348)

For Wesley, salvation was not only the deliverance from hell, going to heaven, forgiveness of sins, or a reduction of the sinner’s guilt about their sins. Instead, Wesley’s thought of holistic healing, as captured in his letter to Alexander Knox when he said:

It will be a double blessing if you give yourself up to the Great Physician, that He heal soul and body together. And unquestionably, this is His design. He wants to give you … both inward and outward health. (Maddox 2007:9–17)

Divine and medical treatment

Hiatt (2019:408) observes that healing was integral to John Wesley’s pastoral work, particularly in addressing the needs of the poor. This focus is appropriate, considering that Methodism was widely regarded at the time as a ‘religion for the poor’ (Bertucci 2006:343). Rogal (1978:81) notes that healthcare in Wesley’s time was primarily accessible to the elite, as the Royal College of Physicians in London ‘began as an exclusive domain of upper-class medical practitioners’. It was a professional guild of the elect’. As a means of addressing the disparity between rich and poor, a proliferation of medical literature emerged to assist those who lacked access to formal healthcare. Among such works were John Archer’s Every Man His Own Doctor (1717), George Cheyne’s The English Malady (1733), and Lewis Robinson’s Every Patient His Own Doctor (1778). John Wesley also contributed to this genre of accessible medical literature, beginning around 1746. His first publication in this area was A Collection of Receipts for the Use of the Poor (1745), followed by Primitive Physick: Or, An Easy and Natural Method of Curing Most Diseases (1747). The latter became one of the most widely circulated medical texts in both England and America during the 18th century (Rogal 1978:82–83). Even in the way these books were conceived and priced, Wesley had the poor in mind. For example, Primitive Physick was sold for one shilling. However, as Bertucci (2006:347) notes, despite its low cost, the book was often considered ‘too dear for the poor man to buy, and too hard for plain men to understand’. When reflecting on what led Wesley to write the book ‘Primitive physick …’ he records it as follows:

But I was still in pain for many of the poor that were sick; there was so great expense and so little profit. At first, I resolved to try whether they might not receive more benefit in the hospitals. Upon the trial we found there was indeed less expense, but no better done than before. I then asked the advice of several physicians for them, but still it profited not. I saw the poor people pining away and several families ruined, and that without remedy. (Bertucci 2006:352)

Skinner and Schneider (2016:6) submit that the primitive physic was written out of the following concerns:

• Medical practitioners who complicated the practice of medicine.
• There was no access to or affordability of healthcare.
• To produce something so simple that even the medically uneducated can assist in performing remedies and thereby alleviating suffering.

Wesley and his contemporaries who produced literature on health and healing were often labelled as practitioners of quackery – a term referring to (those who practise medicine without the conventional training and examination) and do not meet the criteria set forth by the established medical authority (Skinner & Schneider 2016:5). John Wesley’s focus on the poor was rooted in his deep conviction that:

[N]o man, woman, or child appeared too poor, too humble, too degraded to be born again, to share with him the rewards of divine grace and the blessed fruition of God’s peace.

Baragar (1928:59) explains that Wesley was particularly moved by the suffering of the poor, who, when ill or distressed, often had no access to help. As a result, Wesley integrated healing, salvation, food, financial aid, and other forms of care into his pastoral ministry. His goal was to support those under his care in every way possible, guided by his belief that he was responsible for caring for ‘the people within his charge in all the ways at his disposal that were appropriate to the gospel’. His motivation to restore people to health was shaped by his interpretation of Mark 5:43. For Wesley, human beings were holistic – spiritually and physically integrated – and physical healing served as a sign of God’s grace restoring and healing the world. Thus, he often travelled carrying pills, nostrums, and elixirs, which he dispensed free of charge to the poor (Rogal 1978:82). Wesley’s ministry addressed not only the spiritual and physical needs of his followers, but also social concerns such as politics, economics, and labour systems. He opposed laws that favoured the elite while neglecting those he served (Hiatt 2019:410). Nevertheless, for Wesley, the ultimate source of healing remained divine.

In Wesley’s time, there was no scaling between the spiritual and medical treatment; he supported both methods of healing equally. Maddox (2007:10) elaborates by saying, ‘On few occasions that he encountered this extreme, Wesley rejected it’. Wesley was clear in opposing any assertion, purporting that people should rely only on divine healing versus medical treatment (Maddox 2007:10). This is against a backdrop that there was a theology which was influenced by the Augustinian wing by Deist writers of Wesley’s day who believed that God sometimes sends calamity and diseases for a particular spiritual lesson, Wesley would always take this stance as noted on his letters ‘as God is the sovereign disposer of all things … I earnestly advise everyone, together with all other medicines, to use the medicine of medicines – prayer’ (Maddox 2007:11). Hiatt (2019:409–412) adds that part of what influenced Wesley’s view on the use of the divine and medical treatment was his interpretation of Mark 5:43 (New International Version of the Bible [NIV]): ‘He gave strict orders not to let anyone know about this and told them to give her something to eat’. Furthermore, Wesley was convinced that medicine could not work on its own apart from the grace of God (Hiatt 2019:410). Rogal (1978:83) submits that ‘Wesley had no great problem demonstrating to his followers the relationship between spiritual care and the need for maintaining both a healthy mind and body’. This view and his approach to pastoral care led to criticism from many, especially in the health sector, including surgeons, physicians and apothecaries.

In the 17th century, the Puritans generally regarded mental and emotional disorders as the result of spiritual causes, which could be addressed through repentance, faith, and prayers of deliverance. It is important to note that during the early Methodist revival, individuals who experienced transformative encounters with Christ through Methodism were often accused of emotionalism or even labelled as lunatics in need of medical intervention. These accusations prompted John Wesley to adopt a more critical and nuanced stance on mental health. He read widely on the subject, including works such as George Cheyne’s writings in 1742, which helped him develop a more balanced perspective. Wesley came to recognise that some conditions required not only prayer but also medical treatment. Hiatt (2019:410) notes that Wesley made a deliberate effort to study medical conditions and their treatments, primarily to assist the poor, for whom healthcare was often unaffordable. Over time, Wesley developed natural or traditional remedies for conditions such as ‘lunacy’, at a time when many medical professionals still attributed such ailments to diabolical influences (Maddox 2007:13). It is therefore evident that, for Wesley, both professional medical care and divine healing were valid and complementary means of restoring health – an affirmation of his belief that the God who created the world continues to be actively involved in it.

The interconnectedness of physical and emotional/spiritual health

Wesley strongly believed in the interconnectedness of physical, emotional, and spiritual health (Maddox 2007:13). This holistic view was significantly influenced by the writings of George Cheyne, who emphasised the unity of body, mind, and spirit. In 1724, Wesley published a new approach to health that included practical recommendations such as proper diet, regular exercise, and suitable living conditions to help preserve physical well-being (Maddox 2007:14). Hiatt (2019) explains that one of Wesley’s core convictions was the understanding of the human person as a unified whole, rather than a fragmented being. This perspective is articulated as follows:

Another reason Wesley had no trouble holding these together was a result of his view of humanity created in the image of God. Wesley understood this in a relational sense that considers the multidimensional nature of humanity. (Hiatt 2019:410)

To further illustrate this point, Wesley often addressed the social injustices of his time, including laws and systems that favoured the wealthy while neglecting the poor. His concerns extended to politics, financial inequality, and the broader social structures of the 18th century (Hiatt 2019:410). Cheyne’s views deeply shaped Wesley’s understanding of the interrelation between physical, emotional, and spiritual ailments. This is exemplified in an entry from Wesley’s journal dated 12 May 1759, in which he recounts an encounter with a poor woman who, despite consulting physicians, remained uncured. In diagnosing her condition, Wesley demonstrated his integrated approach to health, linking the physical, emotional, and spiritual dimensions of her suffering:

From fretting over the death of her son. And what availed medicines while that fretting continued? Why then do not all physicians consider how far bodily disorders are caused or influenced by the mind? And in those cases which are utterly out of their sphere, call in the assistance of a minister – as ministers, when they find the mind disordered by the body, call in the assistance of a physician? (Hiatt 2019:419)

Furthermore, Wesley believed that the role of spirituality was to bring control between the emotional and mental disorders when saying:

… is the business, not of Physick, but of virtue and religion … His main emphasis was that these disorders should be traced not to spiritual causes, like sorcery or demonic possession, but to physical causes; they result from a defective connection between body and spirit when the nerves are clogged or atrophied. ([Wesley’s Journal in] Maddox 2007:15)

For Wesley, the origin of sickness could be traced back to the Fall; he argued that ‘original sin was the event that breached the pristine state of universal spiritual and physical health. Diseases spread as the result of divine punishment’. Thus, healing was, for Wesley, a manifestation of God’s mercy – restoring the sick to their original purity. According to Skinner and Schneider (2016:6), Wesley recommended a variety of natural remedies for maintaining physical health, including common substances such as fresh air, water, milk, whey, honey, treacle, salt, vinegar, and other traditional English herbs. Among his most emphasised remedies was the use of cold baths, which he believed could cure approximately 20 different illnesses (Skinner & Schneider 2016:7).

For Wesley, healing was not solely a physical process but also a deeply spiritual one. He understood healing in these terms: ‘God, not man, is the Physician of souls; that is, he, and none else, who “giveth medicine to heal” our natural “sickness”’ (Bertucci 2006:348). Central to Wesley’s approach to healing were the principles of charity and philanthropy, which served as key vehicles for promoting the Methodist way of life. Furthermore, he believed that sickness made individuals more receptive to spiritual guidance. As such, visiting the sick was regarded as a work of mercy – a ‘labour of love’ to be undertaken with humility and commitment. In this way, for Wesley, the experience of illness became a sacred opportunity for spiritual intervention and transformation.

Emotional and spiritual health

Wesley was firmly convinced that not all disorders labelled by physicians as ‘nervous’ were, in fact, physiological in origin. He regarded this terminology as ‘a good cover for learned ignorance’. In his view, such conditions were ‘often no natural disorder of the body, but the hand of God upon the soul, being dull consciousness of the want of God’ (Wesley, as cited in Maddox 2007:16). While Wesley was a strong advocate of prayer, he also exercised caution against assuming that prayer alone could cure every form of nervous disorder. As he once stated, ‘faith does not overturn the course of nature. Natural causes still produce natural effects’ (Maddox 2007:17).

Wesley went as far as emphasising mitigating factors such as diet, exercise and rest as remedies for emotional disorders (Maddox 2007:17). Hence Wesley attempted for a balanced approach in terms of addressing the physical factors together attempting to find the emotional and spiritual health (Maddox 2007:17). Hiatt (2019:408) says that Wesley was influenced greatly by having spent most of his ministry serving the poor, both in the city and in the villages. For this reason, Wesley applied the following pastoral care practices, including tangible works such as healing, salvation, food, and money. Leach (2017:127) opines that during Wesley’s time, pastoral care and evangelism were not seen as separate, but as the same. Hence, Wesley did not only visit those who belonged to the Methodist societies, but also everyone who needed a visit; hence, one of the rules of the helper, he says, ‘Go always, not only to those who want you but to those who want you the most’. Leach (2017:127) further says that, according to Wesley’s conviction, he visited all persons and ‘Neither did he restrict visiting to those who were physically ill, but those who had any kind need of mind or body’. It is interesting to note that Wesley’s focus was not solely on the spiritual health of those he ministered to, but he was also concerned with their mental health.

Cleanliness

Furthermore, Wesley strongly advocated for cleanliness as a means of maintaining good health. It has even been suggested that he may have coined the phrase ‘cleanliness is next to godliness’ (Maddox 2007:22). He emphasised cleanliness not only in personal hygiene but also in clothing and household environments. The importance of cleanliness to Wesley is evident in how frequently he addressed the topic in his writings (Maddox 2007:22).

Wesley’s emphasis on natural remedies over chemical medicines further reflects his practical and compassionate approach to healthcare. He openly expressed a preference for using plants and roots rather than chemical treatments (Maddox 2007:23). This view was shaped, in part, by his concern for affordability and his desire to ensure that the poor could access effective healthcare (Maddox 2007:24). His preference for natural remedies was also rooted in scripture; for instance, he drew upon texts such as Ecclesiasticus 38:4, which influenced his conviction that God had provided healing through natural herbs (Maddox 2007:24).

Remarkably, John Wesley was ahead of his time in recognising the importance of cleanliness for maintaining good health. Modern health experts have likewise identified a clean environment as fundamental to well-being (Nadi et al. 2024:229). Research shows that the presence of microorganisms in healthcare environments is a leading cause of healthcare-associated infections (HAIs). For instance, hospitals in the United States reported approximately 687 000 cases of HAIs, with an estimated 72 000 resulting in patient deaths (Nadi et al. 2024:229). These infections are often attributed to the hospital environment, which houses patients with varying health conditions. This diversity introduces a range of pathogens that can live and thrive in the surroundings, posing risks not only to patients but also to healthcare staff and visitors. In this context, the ‘environment’ includes factors such as air quality, surface materials, hand hygiene stations, and medical equipment.

Huisman et al. (2012:70) contribute to this discussion by highlighting the concept of ‘Sick Building Syndrome’ (SBS), characterised by symptoms such as dry skin and irritation of the mucous membranes in the eyes, nose, and throat – often accompanied by headaches and fatigue. These symptoms can emerge in both healthcare settings and office environments, reinforcing the significance of maintaining clean and healthy spaces. Although much of this research focuses on healthcare facilities, it broadly affirms the idea that environmental cleanliness is crucial to health. Allison, Larson and Sedlak (2008:S152), in their study on home hygiene, assert that ‘good hygiene practices continue to be the primary disease-prevention strategy’. They further explain that improvements in food and water quality, along with proper home and personal cleaning practices, significantly reduce exposure to pathogenic microorganisms. This reduction, in turn, leads to substantial decreases in infectious diseases and premature deaths.

In a similar vein, Nasirin and Wahyuningsih (2020:1794) emphasise the importance of personal hygiene in post-surgical care, particularly for patients recovering from caesarean sections or other operations involving open wounds. They argue that maintaining hygiene is critical, as poor hygiene can allow germs to enter wounds and hinder the healing process. Therefore, Wesley’s emphasis on cleanliness – whether personal, environmental, or atmospheric – was not only spiritually significant but also grounded in principles that align with contemporary medical understanding. His advocacy for cleanliness as a means of promoting healing and preventing disease remains relevant today.

Wesley, an advocate for justice for the sick and a critique of the health sector

It is very interesting to note that Wesley not only advocated for a nuanced approach to healing compared to the norm within the health sector of the time. He brought the matter of justice into the health sector, especially for the poor. Bartucci (2006:348) submits that ‘Wesley launched an attack on medical professionals who, basing their knowledge on dissections and natural philosophy, had corrupted the primitive art of healing’. One can see how, at the heart of Wesley’s pursuits, either ministerial or otherwise, his approach was embedded in the following: ‘Experience, common sense, and the common interest of mankind’. Having said this, it is interesting to note that Wesley was not only propelled by his theology, but some values influenced not only his approach, but also that which he opposed, in this case, the injustice within the health sector which disadvantaged the poor and vulnerable.

Among other things Wesley opposed were the pursuit of profit and self-interest, rather than the wellbeing of the medical fraternity they were supposed to care for. Instead, the healthcare sector became so specialised that it was unaffordable for the ordinary person. Therefore, Wesley reflects that one cannot be in the business of healing and ignore matters that contribute to the ill-health of that one is assisting or serving. At the same time, Wesley taught that one must inform oneself about alternative ways to equip oneself to contribute most effectively to the healing ministry, especially to the poor. Hence, he submits that ‘For six or seven and twenty years I had made anatomy and physick the diversion of my leisure hours’ (Baragar 1928:59). At the same time, we see Wesley challenging aspects of his time which hindered adequate care for those who needed healthcare. Due to Wesley’s advocacy work, we see him being described:

As an Oxford-educated man and an ordained High Church Tory Anglican who always opposed the schismatic tendencies in the movement he had founded, he was fervently hostile to Dissent both at the religious and at the political level. (Bertucci 1983:344)

Wesley’s activism is also evident in the establishment’s dispensaries and visits to the poor. The dispensaries in question targeted the poor and visited the poor. These dispensaries depended on voluntary subscriptions, where patients would submit a letter from their governors to receive assistance (Bertucci 2006:349). It is noted that in 1746, Wesley himself opened dispensaries in both London and Bristol, and 10 years later he also offered electrical treatments for free of charge.

Healing services in the Black African services

In the African-Black MCSA, a phenomenon of healing services is prevalent. This is a result of the influence of African traditional religion, which understands sicknesses not only to be physical but also as a result of spiritual causes. Furthermore, this is due to the understanding that God can heal the body through spiritual interventions such as prayer, the laying of hands, the use of Holy oil and Holy water, Holy Communion, and the preaching of the word. This is generally how these services are conducted, with slight variations, as no set liturgy on healing is currently available in the MCSA. However, with the growing mental health crisis, it is clear that the focus of healing services taking place in the MCSA needs to be repositioned in terms of their focus, as Meyer et al. (2019:25) highlight the prevalence when saying that in the year 2016 it was estimated that 1.1 billion people were living with mental health and substance abuse disorders in all four countries worldwide. Furthermore, major depressive disorders are among the top 10 causes of ill health (Meyer et al. 2019:25).

It is also noted that mental health is a significant contributor to conflict, trauma, hunger, poverty, poor access to healthcare, and social care. This is especially the case in low- and middle-income countries such as South Africa (Meyer et al. 2019:25). The prevalent mental health disorders in South Africa are as follows according to 2004 South African Stress and Health Survey (SASH), 30.3% of adults suffer from mental disorders, anxiety disorders 15.8%, which is said to be the most prevalent class of lifetime disorders, which is followed by substance disorders 13.3%, and mood disorders 9.8% (Meyer et al. 2019:25). Another mental health case which is high in South Africa is post-traumatic disorder, which ranges from 19.9% between the period 2003–2004. Therefore, this picture of mental health leads to the point made by Benjamin et al. (2021:1) that 85% of people living with mental health conditions are in low- and middle-income countries. Scholars in this field of mental health estimate that in the year 2030, depression will be the third leading cause of disease in low-income countries and the second leading cause in middle-income countries (Benjamin, Vickerman-Delport, and Roman). Benjamin et al. (2021:2) go as far as saying that 30.3% of the South African population will experience common mental disorders.

Discussion and recommendations

A call to revisit Wesley’s approach to healing

So far, it is evident that for Wesley, healing was essential. Notably, his understanding of healing extended beyond prayer and physical restoration. This article has sought to provide an overview of the extent to which Wesley developed a comprehensive approach to healing – encompassing the physical, spiritual, and mental and emotional dimensions. In light of the current state of health in South Africa, particularly the growing prevalence of mental health challenges arising from various socio-economic pressures, this article argues that it is both timely and necessary to revisit and apply Wesley’s holistic approach to healing.

The paper affirms the MCSA for its continued ministry to the ill. However, it contends that more can be done to truly impact and transform the lives of those who are unwell – particularly individuals struggling with mental health, which is often overlooked in the church’s healing services. Wesley sought to develop a comprehensive approach to healing, grounded in the belief that holistic well-being is part of God’s will for God’s people.

Visiting all

The health system in South Africa is overwhelmed and underfunded. One can refer to several reports on dilapidated infrastructure, lack of an adequate number of personnel, resulting in long queues at public health facilities and long waiting lists for important procedures. Therefore, many South Africans are not well. It is in this instance that the church should take its rightful place in reinstating the fractured image of God from God’s people through visitations. For Wesley, he was strongly influenced by his reading of Philippians 1:6; for Wesley, after being justified by God when the believers’ sins are forgiven, and when they grow in their faith and relationship with Christ, the believer reaches a state which Wesley calls ‘holiness of heart and life’ and ‘Christian Perfection’ (Giffin 2018:131). These two doctrinal phrases mean the following:

• ‘Inward holiness [which] involves total commitment to God, singleness of intention, cantering one’s life completely on God’
• Outward holiness [which] entails the manner in which we show our love for God in our love for neighbours, remembering that the neighbour is anyone and everyone else we cross path with.

Therefore, for Wesley, good works are a continuation of the good works which God has begun in the believer through Jesus Christ. Therefore, good deeds were very important for Wesley, because it was a reflection and an extension of the good work God has done in the believer’s heart and life.

Reinforcing post-healing services approach

The article observes that healing services are often treated as isolated events, typically focused solely on physical healing. Given that mental health is one of the pressing challenges facing South African society, the severity of its impact calls for the Church to play a more active role in addressing this crisis. Different congregations, depending on their expertise and available resources, can respond in various ways to support mental health initiatives within their communities.

Collaborative approaches to healing services

Another key recommendation is to promote collaborative efforts. The Church, as an institution that primarily addresses the spiritual needs of its members and the broader community, can benefit greatly from partnerships with Non-Governmental Organisations (NGOs), private and government entities, which possess the personnel and expertise to provide additional support. These services could be integrated into healing services – particularly for individuals who are triggered by past traumas or ongoing challenges – and made available to those in need of professional assistance.

Furthermore, such organisations can be invited to use church spaces to offer their services to the wider community. This would allow healing to be understood not as a one-time event, but as an ongoing process that extends beyond physical and spiritual care. In the South African context – where society is burdened by high rates of crime, unemployment, family and marital challenges – such an approach is especially urgent. The Church, and specifically the MCSA, can make a significant impact by grounding its healing practices in Wesley’s holistic approach. Nyiribakwe (2019:13) says a multidisciplinary approach is essential because ‘each does so within its own heuristic framework’.

Health advocacy

It is noteworthy that Wesley did not limit healing to his pastoral duties as a form of evangelism; he even went so far as to provide medication to those in need. This reflects his deep commitment to justice, particularly in advocating for the healthcare needs of the poor. The MCSA, as referenced in this article, is largely based in townships, informal settlements, and rural areas – communities that have been historically and continue to be socially and economically marginalised.

Just as the founder of Methodism confronted and challenged the health systems of his time, the Church today is called to do the same. This involves not only conducting healing services but also actively challenging injustices within the public healthcare sector, including issues such as neglect, staff shortages, lack of medication, inadequate ambulance services, and the absence of essential infrastructure, which severely impacts the poorest members of society.

Conclusion

This article has sought to highlight current healing practices within the Black Methodist Church of Southern Africa, particularly its emphasis on spiritual and physical healing. It has examined in detail the theological foundations, influence, and practices that John Wesley employed in his pastoral care. Wesley’s approach demonstrated a clear interest in contributing to physical healing – especially in a context where healthcare was largely inaccessible to the poor – as well as in addressing spiritual and mental well-being.

The article argues that the MCSA’s healing services should extend beyond prayer, engaging more intentionally with mental health care, which remains a pressing issue for many South Africans. It recommends reviving the Wesleyan practice of visitation, which served both pastoral and evangelistic purposes. Additionally, it advocates revisiting key aspects of Wesley’s approach that remain relevant today, including follow-up care after healing services, collaboration with health professionals and organisations, and public advocacy. Wesley’s commitment to holistic healing, which even earned him the label of ‘quack’ in his time, serves as a model for the Church’s ministry today. Ultimately, the article calls for a renewed, more inclusive approach to healing – one that enables the Church to minister more effectively to those most in need of its care.

Acknowledgement

The author declares that they have no financial or personal relationship(s) that may have inappropriately influenced them in writing this article.

Jacob Mokhutso: Conceptualisation, Data curation, Formal analysis, Investigation, Methodology, Resources, Software, Validation, Writing – original draft, Writing – review & editing. The author confirms that this work is entirely their own, has reviewed the article, approved the final version for submission and publication, and takes full responsibility for the integrity of its findings.

This article adhered to all ethical standards for research and involved no direct contact with human or animal subjects.

This research received no specific grant from any funding agency in the public, commercial, or not-for-profit sectors.

Data sharing is not applicable to this article, as no new data were generated or analysed in this study.

The views and opinions expressed in this article are those of the author(s) and are the product of professional research. It does not necessarily reflect the official policy or position of any affiliated institution, funder, agency, or that of the publisher. The author is responsible for this article’s results, findings, and content.

References