Christian Art | Thy Faith Hath Made Thee Whole
Matthew 9: 18-26 – Week 14 Ordinary Time, Monday (King James Audio Bible KJV, Spoken Word)
18 ¶ While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.
19 And Jesus arose, and followed him, and so did his disciples.
20 ¶ And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:
21 For she said within herself, If I may but touch his garment, I shall be whole.
22 But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.
23 And when Jesus came into the ruler’s house, and saw the minstrels and the people making a noise,
24 He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.
25 But when the people were put forth, he went in, and took her by the hand, and the maid arose.
26 And the fame hereof went abroad into all that land.
The two miracles, which occur almost simultaneously in these Gospel verses, shed light upon one another, as Jesus brings two people back to their communities, the woman with the issue of blood, a haemorrhage, because this would render her impure and so outcast, and the girl from death. Two aspects of the Law regarding purity are juxtaposed, and with them sin and death.
The ruler who comes to Jesus is named as Jairus in the Gospels of Mark and Luke. He is the leader of the synagogue, an important man in the community, and yet now he doesn’t care what others might think as he humbles himself before Jesus, showing obeisance. Such is his faith in Jesus, and the overriding imperative of his concern to restore his daughter. He asks Jesus for an extraordinary miracle, restoring the dead to life. We are alerted to the capacity for Christian faith in the Jewish community.
Mark tells us that the woman with the haemorrhage has spent all she had on doctors, but her situation, far from improving, has only grown worse. It is in hearing of Jesus that a new hope has grown up in her. She has told herself that if she can but touch Jesus’ clothes, she can be saved – quite contrary to the religious orthodoxy of the time, and a bold step as she embraces the new wine Jesus offers. Moved by faith, the woman overcomes obstacles, including the religious teachings of the time, to be healed by Jesus – though Jesus says it is her own faith that has healed her. The woman is accepted into the new community of Jesus as Jesus calls her, ‘my daughter.’
The crowds and the hired flute players have assembled to provide, as was customary, a very visible and noisy show of mourning for the death of the little girl. They laugh when Jesus tells them the girl is not dead. It is the laughter of Abraham and Sarah (cf. Genesis 17: 17, and 18: 12-14), the laughter of those who refuse to believe that with God, everything is possible.
Jesus crosses a boundary to touch the girl, since to touch a dead body would lead to ritual impurity, and the girl returns from death to life. This is a sign of the ultimate miracle for all of us. As Jesus raises this little girl, as he raises Lazarus and also the son of the widow of Nain, so in his own resurrection we are saved from death to life eternal, our first inheritance finally restored to us.
Miracle | Prayer | Healing
Concluding Prayer
Father, Creator of all that is good,
you have called men to work in your world,
and by their co-operation to better the condition of mankind.
Grant that we may always work together as children of your family,
and love all men as our brethren.
Through Christ our Lord.
King James Audio Bible | Endnotes
Thy Faith Hath Made Thee Whole
The passage Matthew 9:18-26 depicts two instances where Jesus heals individuals through their faith. In both cases, the faith of those seeking healing is recognized by Jesus as the key to their recovery. The words ‘Thy faith hath made thee whole’ are spoken by Jesus to the woman who touches his cloak and is healed of her long-standing issue of blood.
The passage begins with a ruler, who falls at Jesus’ feet and pleads for his daughter’s life, saying: ‘My daughter is even now dead: but come and lay thy hand upon her, and she shall live.’ (Matthew 9:18) This man, Jairus, is a respected member of the Jewish community, and his act of falling at Jesus’ feet demonstrates both his humility and faith in Jesus’ power to heal. Jesus agrees to go with Jairus to his home.
On the way to Jairus’ house, a woman who has been suffering from an issue of blood for twelve years approaches Jesus from behind and touches the hem of his garment, saying to herself: ‘If I may but touch his garment, I shall be whole.’ (Matthew 9:21) This woman, who is unnamed in the text, is considered ritually unclean and is thus shunned by society. She is desperate for healing and believes that even touching Jesus’ cloak will be enough to heal her.
When Jesus feels the touch, he turns to the woman and says: ‘Daughter, be of good comfort; thy faith hath made thee whole.’ (Matthew 9:22) This phrase, ‘thy faith hath made thee whole,’ is significant in that it demonstrates the importance of faith in Jesus’ healing power. The woman is not healed because of her physical contact with Jesus, but because of her faith in him.
Jesus then arrives at Jairus’ house, where he is met with skepticism from mourners who are already present. Jesus says: ‘Why make ye this ado, and weep? the damsel is not dead, but sleepeth.’ (Matthew 9:24) Jesus proceeds to raise Jairus’ daughter from the dead, saying in intimate language: ‘Maid, arise.’ (Matthew 9:25)
Hebrews 11:1 defines faith as ‘the substance of things hoped for, the evidence of things not seen’. a fundamental aspect of one’s relationship with God.
The Church has emphasized the importance of faith in healing throughout its history. Saint Augustine wrote about the power of faith in healing, saying: ‘Faith is to believe what we do not see; and the reward of this faith is to see what we believe.’ Similarly, Saint Thomas Aquinas emphasized the role of faith in healing, stating that ‘faith is necessary for the healing of the soul, as well as for the healing of the body’.
Protestant theologians have also emphasized the importance of faith in healing. Martin Luther wrote that ‘Faith is a living, daring confidence in God’s grace, so sure and certain that a man could stake his life on it a thousand times’. Similarly, John Calvin emphasized the role of faith in healing, stating that ‘faith alone distinguishes between God’s true children and the devil’s counterfeits’.
In contemporary Christianity, Evangelist and faith healer Benny Hinn, for example, has emphasized the role of faith in healing, stating that ‘Faith is the key to everything in the kingdom of God. Faith in God releases His power to heal and to do miracles’.
Similarly, Joyce Meyer, a popular Christian speaker and author, has emphasized the importance of faith in healing, stating that ‘Faith is the force that releases God’s power into our lives. We cannot separate faith and healing’.
We ought to note that there is also a danger of placing too much emphasis on faith as the sole factor in healing. This can lead to blaming the sick for their lack of faith or to dismissing the importance of medical treatment.
In his book Miracles, C.S. Lewis cautions against this kind of thinking, saying: ‘I do not mean that faith healing is never miraculous…But what is quite certain is that if we cannot bring ourselves to grant any other kind of miracle, granting faith healing is a mere fake. For the whole question is whether miracles occur, and that is not a question about healing but about the supernatural.’
It is not for us to adapt Jesus to our lives; it is for us to conform our lives to Jesus. This is a lesson of these Gospel verses. Once we have heard the call of God through Jesus, there must be no umming and ahhing, no by now secondary considerations interfering in our new relationship with Jesus. Our life should now be his. As and when it is proper, all else will follow. If it isn’t appropriate, then it won’t [ … ]
YouTube: Ash Wednesday | T.S. Eliot | Audio Christian Poetry | Word Aloud Ash Wednesday, one of T.S. Eliot’s most profound and enigmatic poems, marks a significant transition in his life and work. Written in 1930, it is the first long poem Eliot composed after his conversion to Anglicanism in 1927. The poem, often considered one of Eliot’s masterpieces, delves into themes of faith, redemption, and spiritual struggle. It reflects the poet’s personal journey towards spiritual enlightenment and serves as a testament to his newfound religious beliefs. A reading of Ash Wednesday is an exploration of the poem’s religious, literary, and personal contexts, as of the poem’s complex structure and themes. Religious Context And Symbolism Ash Wednesday is deeply embedded in Christian symbolism and tradition. The title refers to the first day of Lent in the Christian liturgical calendar, a day marked by penance, fasting, and prayer. Ash Wednesday is a time for reflection on mortality and repentance, themes that are intricately woven throughout the poem. Eliot’s conversion to Anglicanism profoundly influenced his writing; ‘Ash Wednesday’ is an expression of spiritual awakening and quest for redemption. The poem is replete with religious imagery and references, drawing on Christian doctrine and scripture. The use of liturgical language, biblical allusions, and references to saints and spiritual figures creates a tapestry of faith that invites readers to contemplate deep spiritual truths with which Eliot is grappling. The repetitive and prayer-like quality of the verses echoes meditative practices of the faithful, in part enabling the contemplative nature of the poem. Literary Influences And Techniques T.S. Eliot was a master of literary allusion and technique, and Ash Wednesday expresses Eliot’s ability to blend various influences into a cohesive whole. The poem reflects the influence of Dante, particularly The Divine Comedy, which Eliot admired for its exploration of spiritual ascent and redemption. Dante’s journey through Hell, Purgatory and Heaven parallels Eliot’s own spiritual journey, and the structure of Ash Wednesday can be seen as a reflection of this pilgrimage. Eliot’s use of fragmented narrative, a hallmark of his earlier work such as The Waste Land, is also present in Ash Wednesday. However, in this poem, the fragmentation serves a different purpose. Instead of depicting the disintegration of modern society, it mirrors the fragmented and often painful process of spiritual rebirth. The disjointed structure reflects the internal struggle of the speaker, who is torn between the pull of worldly desires and the aspiration for divine grace. The poem’s language is rich and varied, combining the lyrical and the obscure, the personal and the universal. Eliot employs a range of poetic forms and devices, including free verse, rhyme and meter, to convey the tumultuous journey of faith. The shifting tone and style reflect the complexities and contradictions inherent in the spiritual quest, capturing moments of doubt, despair, hope, and transcendence. Personal Significance Ash Wednesday is a deeply personal work. Eliot’s conversion to Anglicanism marked a profound shift in his life, providing a sense of purpose and direction that had been missing. The poem can be read as a reflection of Eliot’s own struggles with faith and his efforts to reconcile his intellectual skepticism with his desire for spiritual certainty. Eliot’s personal experiences, including his troubled marriage and professional pressures, also inform the poem. Themes of renunciation and acceptance, sin and redemption, are not merely abstract concepts but lived realities for the poet. This personal dimension adds a layer of intimacy and urgency to the poem, which thereby resonates with readers who have faced their own spiritual crises. Thematic Exploration At its core, Ash Wednesday is a meditation on the possibility of spiritual renewal in a world that often seems devoid of meaning. The poem grapples with the tension between faith and doubt, reflecting the existential struggles of modernity. The poem acknowledges the difficulties of maintaining belief in an age of skepticism but ultimately affirms the possibility of redemption and grace. The central theme of renunciation is explored through imagery of ascension and purification. The speaker’s journey is marked by a series of renunciations, symbolizing the shedding of earthly attachments in pursuit of spiritual truth. This process is neither straightforward nor easy; it involves moments of intense struggle and introspection. Yet, through this arduous journey, the speaker moves closer to a state of spiritual clarity and acceptance. Ash Wednesday | T. S. Eliot Because I do not hope to turn again Because I do not hope Because I do not hope to turn Desiring this man’s gift and that man’s scope I no longer strive to strive towards such things (Why should the agèd eagle stretch its wings?) Why should I mourn The vanished power of the usual reign? Because I do not hope to know The infirm glory of the positive hour Because I do not think Because I know I shall not know The one veritable transitory power Because I cannot drink There, where trees flower, and springs flow, for there is nothing again Because I know that time is always time And place is always and only place And what is actual is actual only for one time And only for one place I rejoice that things are as they are and I renounce the blessèd face And renounce the voice Because I cannot hope to turn again Consequently I rejoice, having to construct something Upon which to rejoice And pray to God to have mercy upon us And pray that I may forget These matters that with myself I too much discuss Too much explain Because I do not hope to turn again Let these words answer For what is done, not to be done again May the judgement not be too heavy upon us Because these wings are no longer wings to fly But merely vans to beat the air The air which is now thoroughly small and dry Smaller and dryer than the will Teach us to care and not to care Teach us to sit still. Pray for us sinners now […]
- KJV Psalms | Psalm 22/21 | King James Bible | My God, My God, Why Have You Forsaken Me | Crucifixion
We can only wonder at Jesus’ agony on the Cross. There are so many possible layers of the meaning here. At once, this utterance might seem to us an action of despair, or perhaps better of nullity, and at the same time an action of triumph, as the psalm moves to reaffirm and reinforces faith in God [ … ]
