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Experiencing Supernatural Divine Healing

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  • sumamthomas
    Reposting this once again as the original had formatting issues~ Moderator. ------------------------- Supernatural healing is through divine intervention, and
    Message 1 of 5 , Sep 10, 2013
      Reposting this once again as the original had formatting issues~ Moderator.
      -------------------------
      Supernatural healing is through divine intervention, and therefore, beyond rational explanation. Nonetheless, it is too real to be dismissed as lacking in credibility.  As a daily occurrence among countless believers around the globe, it merits closer examination.  Supernatural healing is available to ALL. But self-righteous believers, skeptics, and those lagging in their prayer life cannot hope to avail themselves of this celestial free gift of divine healing. To be healed in prayer supernaturally, (i) believers have to be righteous in the sight of God Who WATCHES their paths, and WEIGHS their hearts
      (Prov. 5:21 & 21:2); (ii) they have to have child-like blind faith in the divine promise that with His stripes they are healed; and (iii) one-seventh of their time belongs to God.  Much less is one-tenth.  So they need to consider setting aside at least 2.4 hours or 2 hours and 24 minutes for prayer DAILY so that they won't miss out on miraculous healing - physical, mental, emotional, and spiritual.
       
      Taking God at His word is faith - i.e. accepting the divine promises in the Bible as the whole truth, and nothing but the truth; believing in them, and acting upon them unhesitatingly and expectantly.  It is summed up in Psalm 27:14.  "Wait for the Lord; be strong, and let your heart take courage; yea, wait for the Lord!"  As Jesus puts it: "If you would BELIEVE, you would see the glory of God." (Jn. 11:40)

      We are endowed with unbridled freedom of choice.  We may choose to trust Him, and wait for seeing the glory of God in the form of supernatural divine healing.  Or, we may choose to doubt Him, and go without His blessed healing.  The choice is ours to make.  We are free to choose either way.  God's mercy does not interfere with that freedom of ours, for He respects its inviolability.

      When God says, I am the Lord Who heals you (Ex. 15:26), and I change not (Mal. 3:6), believers have to take Him at His word to be healed.  The God of Abraham, Isaac, and Jacob of the Old Testament corresponds to God the Father of the New Testament.  I pose to myself a question:  Will God the Father, Who gave His only begotten Son as a sacrificial Lamb for my sake; Who gave me the Holy Spirit as a gift; Who assigned His guardian angels to protect me from all  harm; ever withhold His healing grace from me? The answer is, no; never.  In affirmation thereof, Psalm 84:11 states that no good thing does the Lord withhold from those who walk uprightly.  Believers are, therefore, justified
      in seeking supernatural divine healing through trustful steadfast prayer from Christ the Lord, their Physician.

      Healing Christ of the New Testament is the SAME yesterday and today and for ever.  Again, I ask myself the question: Will God the Son ever withhold divine healing from me when He became accursed by dying on a wooden cross as my substitute; when He submitted Himself to be beaten so that I could be healed with His stripes; when He pleads on my behalf with God the Father, without slumber or sleep, incessantly?The answer is undoubtedly in the negative - no, never. 

      Why then, do believers rush to hospitals, seeking medical care when they fall ill?  Because, they are nominal lukewarm Christians, wavering in faith, and leading sinful lives.  Attesting to it, Psalm 107:17 states that some were sick through their sinful ways, and because of their iniquities suffered affliction.  Forgiveness of sins through Holy Confession and Communion is an indispensable prerequisite for supernatural divine healing.

      To be healed supernaturally, believers have to turn to Him and Him alone, with unwavering faith and great expectancy.
       
      Prayerfully,
      Nakkolackal V. L. Eapen, St. Gregorios Orthodox Church, Austin, TX.

    • mj_marret
      http://www.ancientfaith.com/podcasts/hopko/doctors_and_medicine The above is a link to an illuminating podcast by Fr Thomas Hopko with an accompanying
      Message 2 of 5 , Sep 15, 2013

        http://www.ancientfaith.com/podcasts/hopko/doctors_and_medicine
        The above is a link to an illuminating podcast by Fr Thomas Hopko with an accompanying transcript that addresses some of the issues relating to illness and healing that were raised in the post relating to supernatural healing.

        Below are some reflections in response to the same post.

        Oversimplification of what is complex and multidimensional when we try to make sense of sickness and healing carries the risk of perpetuating certain misconceptions.

        We have a physical and spiritual dimension to our existence that are intertwined. Disease affects both. Diseases can occur in the form of medical illness as well as various states of sin. These diseases do not merely exert their impact on individuals, but other members of the family and community who are connected to the one who is sick.  Some forms of illness may be more visible. However each one of us is a frail human being who requires healing in every aspect of our lives - body, mind and spirit.

        Bodily existence is a transient one that is ultimately subject to physical death and decay. We have a duty to nourish and nurture the physical bodies of our own selves as well as those who are entrusted to our care so that our bodies may glorify God, reflect His image and be used for His purpose. At a time of God's determining, we will have to surrender these bodies to Him when we depart from this earth. Sometimes, death may be God's way of providing release to protracted, unbearable suffering. Whether healing of the physical body takes place in a particular individual or at particular times of a person's life should be in keeping with God's purpose. That purpose varies from person to person.

        If we recognize that the ultimate source of all healing is God, there is no dichotomy between "natural" and "supernatural" healing. Physicians should in all humility be conscious that it is God who confers wisdom and skills and provides the resources or materials through which medicines or other treatments are formulated as agents of healing. Perhaps the role of divine intervention may be more apparent to us when healing occurs in diseased states which are beyond human knowledge and capacity to heal. In our approach to healing, we should neither ignore professional advice from doctors who use their God-given skills for healing nor disregard God's role when medicines appear to work.

        Perhaps an aspect of healing which is often neglected and requires greater attention is the healing of the spirit, regardless of whether the physical body recovers or not. The sacraments of reconciliation ( confession), anointing of the sick and the Holy Eucharist all have an important role in the healing of both body and spirit. They are an important means by which the one who is sick as well as those around him or her are helped to reconcile with God as well as others.

        In all aspects of our lives, God's providence and mercy far exceeds what we deserve. His grace and healing are not bestowed in proportion to our practice of spiritual disciplines or the size of our faith according to a fixed mathematical formula. Those who use the occurrence of illness or the presence of healing as yardsticks to measure a person's spiritual state or the rendering of God's judgment tread a perilous and sometimes misguided path. Neither can the purpose or meaning of the illness be determined by the type of illness, its severity nor our flawed human perception regarding the spiritual state of the individual concerned.

        Trying to apply such equations also excludes the most helpless and vulnerable among us, ie infants, disabled and those who are marginalized who are not responsible for their condition and circumstances. These persons may not be able to initiate prayers on their own behalf nor be connected with anyone who has faith.

        The meaning and significance of all events in people's lives does vary with the context. We should avoid jumping to quick conclusions because some truths are not immediately apparent and only become visible over time. Sometimes God uses illness to create opportunities for individuals to reevaluate the direction of their lives and reconcile with Him. For others the suffering associated with illness may be a means to encourage the community around them by manifesting the steadfastness of their faith.

        Our prayer lives and spiritual discipline are of immense value in enabling us to grow spiritually. They form part of a journey in which we allow ourselves to be transformed through the grace of God, in order that we may be strengthened to resist evil and enlightened to discern the His will. We should view the purpose of these spiritual exercises from this perspective. Our prayers should become more fervent, but not merely for fulfillment of our selfish desires, i.e. to procure healing as a reward.

        M J Marret, Kuala Lumpur

      • Nakkolackal VL Eapen
        THEORIZING on the goodness of the Lord is simple and straightforward. Far more difficult is TASTING the goodness of the Lord in one s own experience.   What I
        Message 3 of 5 , Sep 17, 2013

          THEORIZING on the goodness of the Lord is simple and straightforward. Far more difficult is TASTING the goodness of the Lord in one's own experience.

           

          What I have written on the above subject is derived from my PERSONAL experience thus far. Supernatural divine healing, though available to ALL, is NOT accessible to ALL for reasons explained in my said message. I have nothing more to add thereto, or delete therefrom.

           

          Prayerfully,

          Nakkolackal V. L. Eapen, St. Gregorios Orthodox Church, Austin, TX.

        • Nakkolackal VL Eapen
          Almost all world religions acknowledge supernatural divine healing one way or another. The use of incantations by Islam to cure diseases; resorting to mantra
          Message 4 of 5 , Sep 20, 2013

            Almost all world religions acknowledge supernatural divine healing one way or another. The use of incantations by Islam to cure diseases; resorting to mantra and meditation by Tibetan Buddhists; and employing assorted techniques from ancient religions and the occult by present-day pantheists illustrate it.

            All the salient points, raised in Mr. M. J. Marret's response from Kuala Lumpur, are of EQUAL relevance to the afflicted or the ailing, who lived during the Lord's earthly ministry. The UNBELIEVING stuck with their consulting physicians, forgoing supernatural divine healing, while the BELIEVING flocked to the Healing Christ, deserting their ill-fated physicians, to be restored and renewed supernaturally.

             

            The choice we have is NOT any different TODAY - i.e. either STICKING WITH our current physicians desperately or TURNING TO the Lord with firm faith and sustained expectancy. I have among my friends in Austin those who have been supernaturally healed of dreadful diseases through fervent protracted prayers. I am convinced that the Risen Lord, true to His promise in Mt. 7:7 and Lk. 11:10, heals supernaturally ALL those who dare to ASK or SEEK or KNOCK expectantly. But many are ignorant of this TRUTH, and consequently, fail to benefit from the divine provision of supernatural healing. In Hosea 4:6, the LORD rightly mourns: "My people are destroyed for lack of knowledge."

            Acts 10:38 describes how God anointed Jesus of Nazareth with the Holy Spirit and with power; how He went about doing good and healing ALL THAT WERE OPPRESSED BY THE DEVIL, for God was with Him. Sickness is, in fact, devil's oppression. And 1 Jn. 3:8 affirms that the Son of God came to destroy the works of the devil. 

             

            In the Biblical perspective, an ailment is the affliction by a spirit of infirmity, resulting often from our sinful ways of life. Psalm 107:17 corroborates it. We also read in Lk. Ch. 13 of a woman who had had a spirit of infirmity for eighteen years, and was bent over unable to straighten herself. While healing her Jesus asks, "Ought not this woman, a daughter of Abraham, whom Satan bound for eighteen years, be loosed from this bond on the Sabbath Day?" 

             

            From the Lord's words, we understand that supernatural healing means: 'being DIVINELY released or set free from the iron-clad grip of a spirit of infirmity'. The healing of Simon's mother-in-law in Lk. Ch. 4 is yet another example. The Lord rebuked the fever - i.e. rebuked the spirit of infirmity called 'the spirit of fever' - and it left her. The inescapable inference we can draw from the above is that 'praying for healing' is the SAME AS 'waging spiritual warfare' against a determined defiant spirit of infirmity. 

             

            Victory in this spiritual warfare entails the following four successive steps.

             

            (i) Mending one's ways and habits in line with God's ordained standards of righteousness;

             

            (ii) Using the 'Sword of the Spirit', which is the 'word of God', habitually in one's prayer besides thanking the Lord, again and again, in acknowledgment of the healing being received in faith through His stripes. Scriptural passages are intimidating to the spirits(s) of infirmity or infirmities which will flee in due course, paving the way for complete permanent healing. In fact, the process of recovery will be greatly accelerated if one humbles oneself to seek simultaneously the intercession of St. Mary, the Mother of God, and/or that of any other saint of one's personal preference and adoration.

             

            (iii) Claiming the promised healing in 'faith' and with 'expectancy', which are best summed up in Psalm 27:13-14; and

             

            (iv) Actualizing or receiving, the healing prayed for, with praise and thanksgiving.

             

            Prayerfully,

            Nakkolackal V. L. Eapen, St. Gregorios Orthodox Church, Austin, TX.

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