[stephenkhoo]

THE NEED TO EXPERIENCE THE HEALING TOUCH OF GOD
SCRIPTURE READINGS: 1 KG 8:1-7, 9-13; MK 6:53-56
http://www.universalis.com/20140210/mass.htm


In the gospel, we read that wherever Jesus went “to village, or town, or farm, they laid down the sick in the open spaces, begging to let them touch even the fringe of his cloak. And all those who touched him were cured.” Clearly, this is the human need of every person. We are not pure spirits but embodied spirits. It is therefore consistent with our human constitution to desire to be touched and loved. This is our human way of experiencing spiritual love.


We would rob the full dimension of Jesus’ healing ministry if we omit the fact that Jesus mediated the power and healing grace of God through His humanity. We read, “No sooner had they stepped out of the boat than people recognised him, and started hurrying all through the countryside and brought the sick on stretchers to wherever they heard he was. “ Jesus could have healed them from afar and yet He desires to touch us and let us know that we are loved and that God is healing us. That is why the psalmist turned to God and prayed “Let me see your face O Lord and I will live!” or “Redeem me by your love.”


Thus it is not surprising that in the first reading, we read of King Solomon calling “The elders of Israel together in Jerusalem to bring the ark of the covenant of the Lord up from the Citadel of David, which is Zion.” Indeed, for the Israelites, the Ark of the Covenant was a symbol of the presence of God. The Israelites believed that the Lord has chosen to make Jerusalem His dwelling place, especially in the Ark of the Covenant, as He said, “Then Solomon said: ‘The Lord has chosen to dwell in the thick cloud. Yes, I have built you a dwelling, a place for you to live for ever.’”


But more than just knowing the Lord is present in the Ark of the Covenant, they also felt the need to express their adoration and love through worship and sacrifices. Hence, “In the presence of the ark, King Solomon and all Israel sacrificed sheep and oxen, countless, innumerable. The priest brought the ark of the covenant of the Lord to its place, in the Debir of the Temple, that is, in the Holy of Holies under the cherubs’ wings.” In the Old Testament, God made it clear that He does not need our sacrifices and holocausts. Yet, they still offered sacrifices, for such expressions of love are innate in us as human beings. We do not feel complete until that love is expressed bodily or in a tangible manner. In fact, by so doing, we find the unity of body and spirit in worship, exemplifying the love of God in a real way.


Furthermore, we read that “When the priests came out of the sanctuary, the cloud filled the Temple of the Lord, and because of the cloud the priests could no longer perform their duties: the glory of the Lord filled the Lord’s Temple.” Often, many encounter the love of God and as a consequence often experience certain spiritual manifestations in their bodies, whether it is the gift of tears, warmth, peace or joy. We should therefore be open to those occasions when the Lord comes to us in a personal manner.


Unfortunately, in the history of spirituality, there is always the attempt to strip the incarnated dimension of Jesus’ healing ministry by reducing faith to pure faith. If people who seek the incarnated Lord through sacramentals today e.g. holy water, statues, images, etc, they would be either branded as being superstitious or that their faith belongs to popular religiosity which is of a secondary class. Indeed, intellectuals often disdain devotions or the need to express a love for God through signs, symbols and bodily gestures. Some even have difficulty manifesting external signs of reverence and love for the Lord, either through bowing, kneeling and prostrating before the Holy Eucharist.


This regrettable reductionism of the understanding of an integral faith is the result of secularization and technology. In a world where knowledge and power, science and technology are celebrated, we have become a soulless society. Rationalism has resulted in a cerebral faith that engages the intellect in theological discussions without ever leading to prayer, which calls for a relationship with God. A non-experiential faith results in a faith without fervour or passion.


Quite often, the justification for denying the importance of the bodily dimension of faith is that Jesus asked us to pray in spirit and in truth. It would be a gross misunderstanding of Jesus’ intention that we only use our minds to pray, and not our hearts or bodies. Rather, we must pray in the Spirit of Christ and according to the truths revealed to us through Jesus about the nature of God and who we are. It is the sincerity of our prayers that matters, and this does not exclude external forms of worship. Otherwise, why does the Church in her liturgy use signs and symbols and bodily gestures to express her worship of Christ?

However, the scripture readings ask us to go beyond simply worshipping God in a sacramental way. We in turn must become the medium of God’s love to others through our humanity. How do we bring Christ to others today if not through words of encouragement, forgiveness and through our hospitality, compassion and generosity? But most of all, it is through the human touch that gives more life than words can effect. Of course, a human touch must be free from self-interest if it were to truly become the medium of God’s incarnate love for us. Let us be the presence of God to others through our words, actions and most of all, through the human touch!