Healing and the Scriptures

1. Healing and the Scriptures An Exchange with Fr. Seán Charles Martin, S.T.D. Associate Professor of Biblical Studies Aquinas Institute of Theology St. Louis, Missouri

2. The Prophets and Healing • The Prophets (Nebi’im) constitute one of the three major categories of what we call the Old Testament, along with the Law (Torah) and the Writings (Ketubim) • Prophetic literature includes those books ascribed to any given prophet (e.g., Amos, Isaiah, Jeremiah) or those books which include stories about the prophets (e.g., 1 Kings and the stories about Elijah, or 2 Kings and the stories about Elisha • The most common term in the Old Testament for prophet is nabi’ • In 1 Kings and 2 Kings both Elijah and Elisha are commonly referred to as “man of God” (ish ha elohim)

3. 1 Kings 17:17-24 • Narrative context: Elijah is depicted here as a thaumaturge or miracle worker • Thaumaturgy (miracle working) was one of the signs in ancient Israel (and the ancient Middle East) of leadership • Literary form: the miracle story • Bad situation • The word or deed that reverses the bad situation • Proof of efficacy • Reaction of the bystanders

4. 1 Kings 17:17-24 (continued) • This is a poor family: the woman is a widow, and her son is a minor • The illness of the son has economic consequences for his mother • The restoration of the son’s health means stability has been restored to the entire household

5. 1 Kings 4:8-37 • Elisha, like his mentor Elijah, is here depicted as a thaumaturge • The miracle is two-fold: • Fertility is granted to the woman (or her husband) • Life is restored to the youngster • Economic implications of the two-fold miracle

6. Psalm 102: A Prayer for Healing • Psalms are the prayers and hymns of ancient Israel • The Book of Psalms includes laments, pilgrimage songs (the “Songs of Ascent”), psalms of praise, royal psalms, wisdom psalms, “historical” psalms – all of which were typically committed to memory • Psalm 102 is a lament

7. Characteristics of the lament • Invocation (102:2-3) • Description of need (102:4-12) • Reasons why God should respond (102:13-18; 26-29) • Petition (102:24-25) • Caesura • Praise to God for having heard the prayer (102:19-23)

8. The ritual setting of lamentation • The miseries that provoke lamentation • Laments and the Temple • Animal sacrifice at the Temple • Priests as temple functionaries and agents of healing

9. Preliminary conclusions • In Israel, as in the rest of the ancient Near East, the restoration of health was seen as an act of God • Prophets and priests, as intercessory figures, were important “conduits” of healing • Prayers for healing were frequently tied to rituals of sacrifice • The restoration of health had consequences for the family or community to which one belonged

10. Jesus and healing • Jesus as a thaumaturge: see Acts 2:22-24 • Jesus the exorcist: Mark 1:21-28 • Jesus the healer: Mark 6:21-43

11. Mark 6:21-43: the sick woman and the dead girl • Literary form: intercalation (a story within a story) • The request to heal the daughter of Jairus (6:21-24) • The woman with the hemorrhage (6:22-34) • The healing/raising of the daughter of Jairus (6:35:43) • Comparisons and contrasts • 12 years • A powerful synagogue official and a powerless woman • Old age and youth • Healing as a sign of the Kingdom

12. Healing in the early Christian community • Acts 3:1-10 • Peter heals “in the name of Jesus” • Acts 9:32-35 • “Aeneas, Jesus Christ heals you.” • Healing as the power of Jesus made manifest