is beyond dispute that Jesus healed many sick.
Therefore, they have a special place in his earthly ministry.
If one looks closely you will notice
healing all leave us a rich teaching.
I. THE GOOD SAMARITAN. The fundamental structure of the health ministry
Luke 10
25 He got a logistician, and said to test him, "Teacher, what must I do to inherit eternal life?" 26 He said: "What is written in the law? How do you read?" 27 replied: "Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind and your neighbor as yourself." 28 Then said: "You have answered. Do this and live . "29 But he wanted to justify himself, said to Jesus:" And who is my neighbor? "30 Jesus replied:" A man was going down from Jerusalem to Jericho and fell among robbers, who stripped him and beat after, left Coincidentally muerto.31 leaving him half, going down that road a priest and saw him, gave rodeo.32 Likewise, a Levite who passed by that place and saw him a rodeo.33 But a Samaritan, as he journeyed, came beside him, and seeing him he had compassion, 34, and came and bandaged his wounds, pouring on oil and wine, and set him on his own donkey, took him to an inn and took care of él.35 The next day he took out two denarii and gave the innkeeper, saying, "Take care of him and whatever more you spend, you'll pay when I return." 36 Which of these three do you think was neighbor unto him that fell among the robbers? "37 He said: "The one who mercy on him. "Jesus said to him:" Go and do likewise. "
1. The physical pain caused
There are several types of pain. There is a physical pain caused, such as that suffered this nameless man, who went down from Jerusalem. He did not know they were going to steal and even hitting.
In societies suffering extreme violence, Many times we find this type of pain, physical pain and provoked. So we have a big job to do at the time to heal these pains that cause the evil persons in our society.
caused physical pain also requires a charitable action, a systematic and cohesive investigates the causes of pain and directs victims to claim their rights to instances respective.
fit in this category, for example, women who are beaten by their husbands, the hit in crashes, the people, including children, wounded by stray bullets, poverty manipulated by politicians, etc..
2. Overcoming religious prejudice and enter into the dynamics of compassion
We serve patients, based on their pain condition and give priority to that principle. Loving God and neighbor suffering are essential for eternal life.
"Love the Lord your God with all your heart and with all your soul and with all your strength and with all thy mind and thy neighbor as thyself."
But we often forget this basic principle of Christianity. Proof of this is that the priest and Levite who passed before the Samaritan, did not attend to that he was suffering, no doubt thinking he was dead and that if he played would be unclean.
In the Book of Numbers 19:11-13.16, reads:
11 Whoever touches the corpse of any human being shall be unclean for seven days.
12 The third and the seventh day is purified with lustral water, and be pure, and if not purified the third and seventh day, there will be pure.
13 Whoever touches a corpse, the body of a man who is dead and is not purified, stain the Abode of the Lord and will be excluded from Israel. Since there has been sprinkled with lustral water, remains unclean: his uncleanness is still on it.
16 "All you touch, in the countryside, a victim of the sword, or a corpse, or bones of man, or a grave, shall be unclean seven days."
The first two bystanders gave priority to their religious beliefs. The Samaritan, no doubt liberated from religious bias, had no difficulty in playing the injured person. As the Gospel text, the Samaritan acted out of pity and compassion has no religion, does not allow fear or racial prejudice.
3. Systematizing the pastoral care of the sick
Another important element in this story is that the care of patients is doing things in an orderly fashion.
will note the steps that the Samaritan
came and bandaged his wounds, pouring on oil and wine, and set him on his own donkey, took him to an inn and took care of él.35 The next day he took out two denarii and gave the innkeeper, saying, "Take care of him, If you spend more, will pay you when I return.. "36
The Samaritan compassion for the sick and care they give is not just sentimental, that is, not just feel sorry, but acts without fear. Consider that the thief could be hidden and could even hurt him too. But still, it comes close to the wounded and heals his wounds, leaves it in a safe state.
As we can see, the pastoral care of the sick is very serious and has nothing to do with pity. Ministry with patients must have an order in levels is direct contact with the patient therefore is not simply to "make things for patients" and have someone else take them because it makes me sick or afraid to be with the suffering, it also implies a technical knowledge of what is done in short, requires a strong network of solidarity with the sick, that are cared for under proper conditions of health; is even a fund to get out to the passage of the emergency.
4. sacramental value of the patient: the Eucharist. "Touching the patient"
turn now to the physical care the patient to the theology of the patient. That is, here we ask the question: As Christians, why is it important to attend to the sick?
First, because Jesus links the eternal salvation with action to help the sufferer. In fact the original question, which gives rise to the parable is this: "Teacher, what must I do to inherit eternal life?" Helping gets put on the path to eternal life is, if you will, bring life into world with our actions.
Not only that, since the patient is a true "living sacrament," as historically extended wounds of Jesus Christ, who was also a victim of homicidal violence.
In this sense, one of the points that make the difference between the Samaritan and the other two characters in the parable is just the act of playing that is injured. Touching the sufferer is sacramental contact with Christ, present in that person. Hence the question addressed by Jesus to his interlocutor: Who of these three do you think was neighbor unto him that fell among the robbers? "37.
are attentive to all of Sacred Scripture, remember in the text that establishes the Eucharist, ie the narration of the Last Supper, it says that Jesus washed the feet of his disciples, and therefore had to touching them.
therefore effectively help the sufferer is to enter a Eucharistic dimension of pain. That way, our participation at Mass is not only an act of worship to the Blessed Sacrament, waiting for him a sort of healing magic, as we note today in various promoters of devotion to the Eucharist, but a richer understanding of the Eucharistic Mystery that is, a mystery, a part, strictly ecclesiastical and, second, service-oriented and solidarity.
Jesus identifies with the sufferer. In the book of Acts , at the meeting that has Paul with Jesus, when he is on his way to Damascus, it says that Jesus asks: Saul, Saul, why do you persecute me? (9:4). And in verse 5 it reads: I am Jesus, whom you are persecuting.
In fact, Paul was persecuting the disciples of Jesus but the identification of Jesus with them is clear. Anyone who has contact with the sufferer, enters into communion with Jesus. In this regard, the ministry of health is an open window, that connects to the internal ministries to the Church together and also allows persons who are outside and even ecclesial practice of ecclesial communion, to meet Jesus.
II. the Canaanite woman. The missionary spirit of the pastoral
Mark 7:24-30 (cf. Matthew 15:21-28)
24 Rising from there, he went to the region of Tyre and Sidon, and entered a house, did not want anyone to know, but could not hide. 25 For a woman whose daughter had an unclean spirit, heard of him, came and fell at his feet. 26 The woman was a Greek, a Syro-Phoenician nation and begged him to cast off his daughter to the devil. 27 But Jesus said: Let first the children be filled because it is not good to take the children's bread and cast it to dogs. 28 she answered and said unto him, Yea, Lord: yet the dogs under the table eat the children's crumbs. 29 Then he said, For this saying go, the demon has left your daughter. 30 And when she came home, found the demon gone out, and her daughter lying in bed.
agents health ministry should know that their mission has a deep sense of mission, since their work extends not only to Catholics, but is geared to anyone who asks for our help, but do not profess our Catholic faith. We try to be faithful to what Jesus himself says in John 10:10: I have come that they may have life , and have it abundantly. And, as we all know, life has no religion, life, period.
This is our great struggle today to life in the midst of so much pain and death. A gesture of solidarity can do much more than a thousand words.
The same is true elsewhere in Scripture, Jesus recognized the faith found in people who were not members of your community:
Matthew 8 :
5 when Jesus had entered Capernaum, a centurion came to him, beseeching him, 6 and saying, Lord, my servant lies at home paralyzed, terrible suffering. 7 And Jesus said, I will go and heal him. 8 The centurion answered and said, Lord, I am not worthy to receive you under my roof: but speak the word and my servant will be healed. 9 Because I am a man under authority, and I have soldiers under me, and I say this: Go, go, and to another, Come, and come to my servant, Do this, and ago. 10 When Jesus heard it, he marveled, and said to them that followed, Verily I say unto you, that even in Israel have I found such faith. 11 I tell you to come from the east and west, and sit down with Abraham, Isaac and Jacob in the kingdom of heaven; 12 but the children of the kingdom shall be cast into outer darkness: there shall be weeping and gnashing of teeth. 13 Jesus said unto the centurion, Go, and as you have believed, let it be done. And his servant was healed that same hour.
So our mission to serve patients puts us in tune with the most specific of evangelization: bring good news to the most remote and marginalized of history.
There are even people who do not seek help because of embarrassment or because they believe they have no dignity, and in many cases by the type of illness they suffer. It is mostly those people who must be helped to find God's mercy. It is very moving account of the hemorrhage (Luke 8):
And as he went, the crowd pressed against him. 43 But a woman having a flow of blood for twelve years, and had spent all her doctors, and neither could be healed, 44 approached her from behind and touched the hem of his garment: and immediately her flow of blood. 45 Then Jesus said: Who is the one that touched me? When all denied, Peter said that with him, Master, the crowd pressing and pressing, and say: Who is the one that touched me? 46 But Jesus said, "Someone touched me, because I've met who has gone out of me. 47 Then, when the woman saw was not hid, came trembling and fell at his feet, he declared before all the people for what cause she had touched and how she had been healed. 48 And he said, "Daughter, your faith has healed you go in peace.
The health ministry is based therefore on the principle of mercy and from there, its meaning and organization.
III. the man born blind. The health ministry and the danger of ideological manipulation
us comment now one of the most interesting passages of Scripture. This is the story of healing wrought by Jesus in Bartimaeus, blind from birth. I will propose, directly, the structure of the analysis I have followed.
Gospel of St. John 9:
1 Jesus saw a man blind of birth.
→ ← DARKNESS LIGHT
(If Jesus is the Light, then the light can see)
2 And his disciples asked him, saying: Rabbi, who sinned, this man or his parents that he was born blind? 3 Jesus answered: Not that this man sinned, nor his parents, but that the works of God should be revealed it. 4 I must work the works of Him who sent Me while it is hard days, the night comes when no man can work. 5 long as I am in the world, I am the light world.
(The blind, receiving the miracle, not only sees him, but allows others to see)
6 said, spat on the ground and made clay with the saliva, and smeared with mud eyes of the blind, 7 and said, Go and wash in the Pool of Siloam (Which is translated, Sent). So he went and washed, and came seeing . 8 Therefore the neighbors and those who previously had seen that he was blind, said, "Is not this he that sat and begged? 9 Some said, This is he and others: He is like him. He said: I am.
10 And he said How were your eyes opened?
FIRST RESPONSE / A
11 He answered and said: This man called Jesus made clay and anointed my eyes and said, Go to Siloam and wash, and went and I washed, and I received sight. 12 they said, Where is he? He said I do not know.
They took 13 to the Pharisees who had been blind. 14 And was Sabbath when Jesus made the clay, and opened his eyes.
SECOND RESPONSE / A
15 returned, therefore the Pharisees also asked him how he had received his sight. He told them: He put clay on my eyes, and I washed, and see . 16 Then some of the Pharisees said This man is not God, he does not keep the Sabbath . Others said How can a sinner do such miracles? And there was division among them. Then again 17 to tell the blind man
THIRD ANSWER / A
What's that you say you opened your eyes? And he said, is a prophet .
QUESTIONING THE PARENTS OF BLIND
18 But the Jews did not believe he was blind and had received his sight, until they called the parents who had received his sight, 19 and asked, saying, Is this your son, who ye say was born blind? How then does he now see? 20 His parents answered them and said: We know that this is our son, who was born blind; 21 but what he now sees we do not know, or who opened his eyes, we do not know, your age, ask him, he will speak for itself. 22 His parents said, because they feared the Jews because the Jews had agreed already that if anyone confessed that Jesus was the Messiah, was expelled from the synagogue. 23 Therefore said their parents is of age, ask him.
FOURTH ANSWER / A
direct Dialectic
between
faith LIGHT and darkness of sin
Among
GOSPEL AND IDEOLOGY OF RELIGION
mutually exclusive principles
24 Then again called the man who had been blind and told him: Give glory to God, and we know that this man is a sinner. 25 He answered and said If you are a sinner, I do not know one thing I know, that I was blind, now I see. 26 again I say: What made you? How do you open your eyes? 27 He replied: Since I have told you, and you would not hear: wherefore would ye hear it again? Do you want you also become his disciples? 28 Then they reviled him, and said, Thou art his disciple, but we are disciples of Moses. 29 We know that God spoke to Moses, but about that, do not know where you are. 30 The man answered and said unto them, this is wonderful that you do not know where he is, and I opened my eyes. 31 And we know that God heareth not sinners: but if one is afraid of God, and doeth his will, he heareth. 32 From the beginning we have not heard that anyone opened the eyes of one born blind. 33 If it were not from God, nothing could be done. 34 answered him: You were born entirely in sins, and teach us? And I drove .
WANT TO SEE / FE / BELIEVE
(LUZ)
And
DO NOT WANT TO SEE / IDEOLOGY OF RELIGION / NOT BELIEVE
(darkness)
35 Jesus heard that they had expelled, and being told: Do you believe in the Son of God? 36 He answered and said, Who is Lord, to believe in him? 37 Jesus said: Well, I've seen , and who speak to you, it is. 38 And he said, I think, Lord, and worshiped him. 39 Jesus said I come to trial in this world, that those who do not see may see, and those who see may become blind. 40 Then some Pharisees who were with him heard this, he said: Did we blind also? 41 Jesus answered them, If ye were blind, would have no sin: but now, because you say, see, your guilt remains.
The first is blind in a physical sense, ie, receive your sight. But see also from the point of view of faith. There are two ways to view.
The Pharisees see physically, but not seen from the perspective of faith.
While attention is given to the patient handout everything is going well. When the agents of social ministry and health begin to inquire into the wedges of pain and pain solution when provoked, they will find tough resistance from family and even political structures. Therefore, the agent of social and pastoral care in health must act freely so that this type of reaction does not surprise you.
Our assistance to the sick:
· First level: to help people in their needs, physical and material.
· Second level: to help patients regain their confidence and faith.
· Third level: our solidarity unmask the false religion that spreads darkness and ignorance in the world.
· Fourth level: to be enlightened, to be light, so that others can see and to meet Jesus.
REFLECTION QUESTIONS
1. n. In 26 of the Aparecida document speaks of "Samaritan Church" What characteristics should have a "Samaritan Church?
2. How is it possible to achieve in our parishes effective and authentic "pastoral conversion?
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