Corporate Healing in the Liturgy

There are four forms in which God is present in the liturgy, all of which can effect healing in the community. These four forms are listed in the Vatican II document The Constitution on the Sacred Liturgy, as enumerated here:

1. In the prayerful gathering itself (see Matthew 18:20; Eph 2:20-22);
2. In the Christic priestly presence, both in the priest and in the community of lay people gathered in his name (see 1 Peter 2:5);
3. In the publicly proclaimed Word of God (see Hebrews 4:12; 2:5);
4. In the eucharistic species – the consecrated elements – not just in themselves but also as the sacrament nucleates the community in worship (see 1 Corinthians 10:17).

The last form of presence has not just a corporal but a corporate healing dimension, at least preventively, when received in a worthy manner (nonsacrilegiously), as implied in 1 Corinthians 11:30, NAB: “that is why many among you are ill and infirm, and a considerable number are dying.” (Note the plurality of “many among you” and “a considerable number.”) Likewise, there is an inference in 10:17 of a corporate healing – a healing or prevention of spiritual disunity among communicants: “Because the loaf of bread is one, we, though many, are one body, for we all partake of the one loaf.”

Another point of reference for the corporate healing presence is based on the two dimensions of the Mass (the Liturgy of the Word and the Liturgy of the Eucharist). They each provide, as it were an ambience for a healing encounter. The first provides an encounter with the revealed Word, and the second is an encounter with the Revealer. Jesus hints at both encounters (with revealed and Revealer) in John 15:7: “If you remain in me and my words remain in you, ask for whatever you want and it will be done for you” (emphasis added).

There is again another intimation of both encounters in Revelation 3:20: “Behold, I stand at the door and knock. If anyone hears my voice and opens the door, [then] I will enter his house and dine with him, and he with me…”

There are many scriptural references related to the Lord’s presence as it effects healing or health. For instance, Psalm 91:9-10 (emphasis added) says: “You have the Lord for your refuge: you have made the Most High your stronghold. No evil shall befall you, nor affliction come near your tent.” And Ephesians 3:20 (NIV) tells us that Christ “is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us” (emphasis added). This power, especially his healing power, is particularly present during his post-Communion presence in us.

If you Communion prayers are devout, he dwells within our hearts through faith (see Ephesians 3:17), but also through love, as St. John tells us: “Whoever remains in love remains in God and God in him” (1 Jn 4:16, NAB). Furthermore, if we love one another (as in a love-united liturgical assembly), “God remains in us, and his love Is brought to perfection in us” (1 Jn 4:12).

To foster this divine corporate presence, St. Paul urges all the believers to be lovingly united in the goal of worshiping the believers to be lovingly united in the goal of worshiping the Lord: “If there is any encouragement in Christ, any solace in love, any participation in the Spirit, any compassion and mercy, complete my joy by being of the same mind, with the same love, united in heart, thinking one thing” (Phil 2:1-2, NAB), emphasis added). In 2 Corinthians 13:11, St. Paul reminds us about the gift that awaits those believers who are united to each other in their love of God: “Finally, brothers, rejoice. Mend your ways, encourage one another, agree with one another, live in peace and the God of love and peace will be with you” (NAB). When a liturgical gathering fosters loving unity while worshipping the God of unity, marvelous healings can occur.

St John articulated this idea of Jesus’ presence among us this way: “And his commandment is this: we should believe in the name of his Son, Jesus Christ, and love one another just as he commanded us. Those who keep his commandments remain in him, and he in them, and the way we know that he remains in us is from the Spirit that he gave us” (1 Jn 3:23-24, NAB). Hence, when believers, who like St. Paul “live by faith in the Son of God” (Gal 2:20), are joined together as an authentic community of expectant faith and are filled with his love, then that divine healing love is powerfully present. As St. Paul asserts, “Christ is not weak toward you but powerful in you” (2 Cor 13:3, NAB).

Just as physical healings tend to occur when the physical presence or touch of Christ is experienced in Holy Communion, so also spiritual healings may be expected when there is a spiritual encounter with the healing Christ in the eucharistic assembly. This is true even “where two or three are gathered together” in Christ’s name (Mt 18:20, NAB). This is reminiscent of the Lord’s promise to Moses: “An altar of earth you shall make for me, and upon it you shall sacrifice your holocausts and peace offerings your sheep and your oxen. In whatever place I choose for the remembrance of my name I will come to you and bless you” (Ex 20:24, NAB, emphasis added).

The Lord wants to bless us especially with spiritual healings, which are sought less but needed more than physical healings. Spiritual healings can assume a wide variety of forms, such as deliverance from forces of evil, conquering sinful habits, curing aridity in prayer, the healing of turbulent marriages, and overcoming resistance to deep, grace-flooded repentance, etc.

St. Paul prayed for the Ephesians that God would “grant you in accord with the riches of his glory to be strengthened with power through his Spirit in the inner self, and that Christ may dwell in your hearts through faith” (Eph 3:16-17), emphasis added). But just as the strength (health) and the strengthening (healing) of a human body require a metabolism in which all the biochemical components work harmoniously together, so also the spiritual health and healing of an assembled body of the faithful – and of its individual members- are subject to the norms of divine harmonics.

A good example is that of an orchestra. In a pre-concert warm up, the random playing of instruments by the orchestra produces only a raucous cacophony, not euphony, It is only when the conductor taps his or her baton on the podium and directs all the musicians in an orchestrated harmony or “symphony” that the musical talents of all are optimally used. In this analogy, we can see why St. Paul urged the Corinthians, and also the Philippians, to live in “harmony” as a Christian community. The only way to ensure optimal healing effects is to have all the participants follow the guiding presence of the Divine Conductor, Jesus. His healing power is evidenced only in an atmosphere of unity and loving concord. That is why the early Christians witnessed so many healing miracles during their eucharistic assemblies.

This excerpt is from the book The Healing Power of the Eucharist, by John H. Hampsch, C.M.F., originally published by Servant Books, an imprint of St. Anthony Messenger Press. This and other of Fr. Hampsch's books and audio/visual materials can be purchased from Claretian Teaching Ministry, 20610 Manhattan Pl, #120, Torrance, CA 90501-1863. Phone 1-310-782-6408.