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miracles of healing
In our culture, the word miracle is often used quite lightly. If, for example, in the extension of a football match, a team still manages to shoot the winning goal surprisingly with a deflected 20-meter shot, then some TV commentators may speak of a miracle. In a circus performance, the director announces a fourfold miracle performance by an artist. Well, it is highly unlikely that these are miracles, but rather spectacular entertainment.
A miracle is a supernatural event that is beyond the inherent ability of nature, although CS Lewis points out in his book Miracles that "miracles do not . . . break the laws of nature. “When God performs a miracle, he is interfering with natural processes in a way only he can. Unfortunately, Christians sometimes adopt misconceptions about miracles. For example, some say that if more people had faith, there would be more miracles. But history shows the opposite - although the Israelites experienced many miracles performed by God, they lacked faith. As another example, some claim that all healings are miracles. However, many healings do not fit the formal definition of miracles - many miracles are the result of a natural process. When we cut our finger and we see it heal little by little, that was a natural process that God put into the human body. The natural healing process is a sign (a demonstration) of the goodness of God our Creator. However, when a deep wound is instantly healed, we understand that God has performed a miracle - He has directly and supernaturally intervened. In the first case we have an indirect sign and in the second a direct sign - both pointing to the goodness of God.
Unfortunately, there are some who take Christ's name in vain and even fake miracles to gain a following. You see this sometimes at so-called "healing services." Such abusive practice of miraculous healing is not found in the New Testament. Instead, it reports worship services on the core themes of faith, hope, and the love of God, to whom believers look for salvation through the preaching of the gospel. However, misusing miracles should not diminish our appreciation for genuine miracles. Let me tell you about a miracle that I can witness myself. I had joined the prayers of many others praying for a woman whose malignant cancer had already eaten away some of her ribs. She was being treated medically and when she had been anointed, she asked God for a miracle of healing. As a result, cancer was no longer detected and her ribs grew back! Her doctor told her it was a miracle and to continue with whatever she had been doing." She explained to him that it wasn't her fault, but that it was God's blessing. Some may claim that medical treatment made the cancer go away and the ribs grew back on their own, which is entirely possible. Only, that would have taken a longer period of time, but her ribs were restored very quickly. Because her doctor "couldn't explain" her speedy recovery, we conclude that God intervened and performed a miracle.
The belief in miracles is not necessarily directed against the natural sciences and the search for natural explanations does not necessarily indicate a lack of belief in God. When scientists make a hypothesis, they check for errors. If no errors can be detected in the investigations, then this speaks for the hypothesis. Therefore, we do not immediately consider the search for a natural explanation of a miraculous event as a rejection of the belief in miracles.
We have all prayed for the healing of the sick. Some were miraculously healed instantly, while others have gradually recovered naturally. In cases of miraculous healing, it did not depend on who or how many prayed. The apostle Paul was not healed of his "thorn in the flesh" despite praying three times. What matters to me is this: when we pray for a miracle of healing, we let our faith let God decide if, when, and how he will heal. We trust in him to do what is best for us, knowing that in his wisdom and goodness he considers factors we cannot see.
By praying for healing for a sick person, we show one of the ways we can show love and compassion for those in need and connect with Jesus in his faithful intercession as our mediator and high priest. Some have the instruction in James 5,14 misunderstood what makes them hesitate to pray for a sick person, on the assumption that only elders of the ward are authorized to do so, or that an elder's prayer is somehow more effective than the prayers of friends or loved ones. It appears that James intended that his instruction to ward members to call the elders to anoint the sick should make it clear that elders should serve as servants for those in need. Biblical scholars see in the instruction of the apostle James a reference to Jesus sending out the disciples in groups of two (Mark 6,7), who “cast out many evil spirits and anointed many sick people with oil and healed them” (Mark 6,13). [1]
When we pray for healing, one should not think that it is our job to somehow move God to act on His mercy. God's goodness is always a generous gift! Why then pray? Through prayer we participate in God's work in other people's lives, as well as in our lives, as God prepares us for what he will do according to his compassion and wisdom.
Let me offer a note of consideration: if a person asks you for prayer support about a health condition and wishes it to remain confidential, that request should always be honored. One should not mislead anyone into assuming that the "chances" of healing are somehow proportional to the number of people praying for it. Such an assumption does not come from the Bible, but from a magical mindset.
In all reflections on healing, we must keep in mind that God is the one who heals. Sometimes he heals by a miracle and other times he heals naturally that is already in his creation. In whichever way, all credit is due to him. In Philippians 2,27 the apostle Paul thanks God for his mercy on his friend and co-worker Epaphroditus, who was terminally ill before God healed him. Paul does not mention anything about a healing service or a special person with special authority (including himself). Instead, Paul simply praises God for healing his friend. This is a good example to follow.
Because of the miracle that I witnessed and another that I have learned from others, I am convinced that God is still healing at the present time. When we are sick, we have the freedom to ask someone in Christ to pray for us, to call the elders of our church, to anoint ourselves with oil, and to pray for our healing. Then it is our responsibility and our privilege to pray for others, asking God to heal, if it is his will, those of us who are sick and suffering. Whatever the case, we rely on God's answer and timetable.
In gratitude for God's healings,
Joseph Tkach
President
GRACE COMMUNION INTERNATIONAL
