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For “healing” the NT uses the Gk. words iaomai (e.g., Mt 8:8; Mk 5:29; Lk 9:11) and sozein, which also means “to save” (e.g., Mt 9:22; Mk 6:56; Lk 8:48). The object of God's redemptive intent is man as a whole. The healing miracles of Jesus are part of His proclamation that in Him the kingdom of God had come. He therefore sent His disciples out both to proclaim the kingdom and to heal the sick (Mk 6:7, 13). Man was not created to be ill but to serve God in the full vigor of all his faculties. The power of physical healing is present in the ch. when persons are endowed by the Spirit with this special charism (1 Co 12:9, 28). The very possibility of such healing bears testimony to the grace of God. The medical profession enjoys the privilege of manifesting such divine grace in a special measure. Healing is a reminder of the presence of God's Spirit at work in His children to prepare them for the resurrection (Ro 8:11). Much of what passes for faith healing (“divine healing”) distorts Biblical truth by offering health as an ultimate gift [end in itself] rather than a penultimate gift of God; this approach does not regard illness as a chastisement of God (Heb 12:6–11). MHS

W. H. Boggs Jr., Faith Healing and the Christian Faith (Richmond, Virginia, 1956); P. L. Garlick, Man's Search for Health (London, 1952); R. A. Lambourne, Community, Church, and Healing (London, 1963); M. H. Scharlemann, Healing and Redemption (St. Louis, Missouri, 1965).

Edited by: Erwin L. Lueker, Luther Poellot, Paul Jackson
©Concordia Publishing House, 2000, All rights Reserved. Reproduced with Permission

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Content Reproduced with Permission

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