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The Eternal Now by Paul Tillich

Paul Tillich is generally considered one of the century's outstanding and influential thinkers. After teaching theology and philosophy at various German universities, he came to the United States in 1933. For many years he was Professor of Philosophical Theology at Union Theological Seminary in New York City, then University Professor at Harvard University. His books include Systematic Theology; The Courage to Be; Dynamics of Faith; Love, Power and Justice; Morality and Beyond; and Theology of Culture. Published by Charles Scribnerís Sons, New York, 1963. This material was prepared for Religion Online by Ted and Winnie Brock.

Chapter 5: Heal the Sick; Cast Out the Demons

(Addressed to graduating students at Union Theological Seminary, New York, 1955.)

Heal the sick; . . . cast out the demons.
Matthew 10-8

Members of the outgoing class! Friends!

The first difficulty you will experience when Jesus sends you ahead of him and gives you the power of healing is that many people will tell you that they do not need to be healed. And if you come to them with the claim that you will cast out the demons that rule their lives they will laugh at you and assure you that you are possessed by a demon -- just as they said to Jesus.

Therefore, the first task of a minister is to make men aware of their predicament. Many of those who have gone out from our seminary to various congregations and communities have despaired over this task. And they have either given up the ministry altogether, or they minister only to those who consider themselves healthy. They have forgotten that their task is to heal those who are sick, which includes those who are not aware that they are sick. There is no easy way to make them aware of their predicament. God, certainly, has His ways of doing so. He shakes the complacency of those who consider themselves healthy by hurling them, both externally and internally, into darkness and despair. He reveals to them what they are by splitting the foundations of their self-assurance. He reveals their blindness towards themselves. This we cannot achieve, not even for ourselves. But we can be open to the moment when it happens to us. And if it happens, we can become tools of the power that may heal others. To try this is the first task of the minister, and perhaps the hardest of them all. But you are not the only ones who are used as tools. Everyone is potentially a tool of healing for anyone else. And it often happens that healing power works outside the church and the ministry. The fact that Jesus gave the disciples responsibility for healing and casting out demons does not constitute a special prerogative on the part of the minister. Every Christian receives this charge, and each of us should take it seriously in our relation to one another. Everyone should accept his priestly responsibility for everyone else. The minister has no magic power to heal. Even his administration of the liturgy and sacraments does not give him this power. But in his special vocation, he stands for the universal power given to the church to heal and to cast out demons.

Why have these assertions, that were so central at the time the gospel was first preached, lost their significance in our own period? The reason, I believe, lies in the words "healing" and "casting out demons," that have been misunderstood as miracle-healing, based on magic power and magic self-suggestion. There is no doubt that such phenomena occur. They happen here, and everywhere else in the world. They happen and are used in the midst of Christianity. But the church was right when it felt that this was not the task of the church and its ministers. It is an abuse of the name of the Christ to use it as a magic formula. Nevertheless, the words of our text remain valid. They belong to the message of the Christ, and they tell us about something that belongs to the Christ as the Christ -- the power to conquer the demonic forces that control our lives, mind and body. And I believe that, of all the different ways to communicate the message of the Christ to others, this way will prove to be the most adequate for the people of our time. It is something they can understand. For in every country of the world, including our own, there is an awareness of the power of evil as has not existed for centuries. If we look at our period as a whole, we realize that not only special groups fall under the judgment of Jesusí ironic words -- "Those who are well have no need of a physician, but those who are sick." In spite of the many who resist this insight, we know that we are sick, that we are not whole. The central message for our contemporaries, including ourselves, the message awaited by many both within and outside our congregations is the good news of the healing power that is in the world and whose expression is the Christ

The task of healing demands of you insight into the nature of life and the human situation. People often ask, in passionate despair, why the divine order of things includes sickness, if sickness is one of the things to be healed by divine order. This very natural question, which, for many of us, is the stumbling block of our faith, points to the riddle of evil in the world of God. You will have to deal with this question more often than with any other. And you must not avoid the question by retiring behind the term "mystery." Of course, there is mystery -- divine mystery -- and, in contrast to it, the mystery of evil. But it belongs to the insights demanded of you that you put the mystery in its right place, and explain what can and must be explained. Evil in the divine order is not only mystery; it is also revelation. It reveals the greatness and danger of life. He who can become sick is greater than he who cannot, than that which is bound to remain what it is, unable to be split in itself. He alone who is free is able to surrender to the demonic forces that turn his freedom into bondage. The gift of freedom implies the danger of servitude; and the abundance of life implies the danger of sickness. Manís life is abundant life, infinitely complex, inexhaustible in its possibilities, even in the vitally poorest human beings. Manís life is most open to disease. For in manís lifeí more than in any other being, there are divergent trends that must continuously be kept in unity. Health is not the lack of divergent trends in our bodily or mental or spiritual life, but the power to keep them united. And healing is the act of reuniting them after the disruption of their unity. "Heal the sick" means -- help them to regain their lost unity without depriving them of their abundance, without throwing them into a poverty of life perhaps by their own consent.

For there is a sick desire to escape sickness by cuffing off what can produce sickness. I have known people who are sick only because of their fear of sickness. Sometimes it may be necessary to reduce the richness of life, and to establish a poorer life on a smaller basis. But this in itself is not health. It is the most widespread mental disease. It can be transformed into health only if what is lost on a lower level is regained on a higher level, perhaps on the highest level -- that of our infinite concern, our life with God.

Reduction to poverty of life is not healing. But where there is abundance there is also the danger of conflict, of disease and demonic bondage. In the light of this insight, let us look at a most important example, most important certainly for you who are sent to heal and to cast out demons -- the church that sends you. It may well be that the disease of many churches, denominations and congregations is that they try to escape disease by cutting off what can produce disease, and what also can produce greatness of life. A church that has ceased to risk sickness and even demonic influences has little power to heal and to cast out demons. Every minister who is proud of a smooth-running or gradually growing church should ask himself whether or not such a church is able to make its members aware of their sickness, and to give them the courage to accept the fact that they are healed. He should ask himself why the great creativity in all realms of manís spiritual life keeps itself consistently outside the churches. In many expressions of our secular culture, especially in the present decades, the awareness of manís sickness is great. Is it only because of prejudice that these people, who powerfully express the demonic bondage of man, do not look to the church or to you, the ministers, for healing and for casting out demons? Or is it because of the lack of healing power in the church, sick in its fear of sickness?

When Jesus asks the disciples to heal and to cast out demons, he does not distinguish between bodily and mental or spiritual diseases. But every page of the gospels demonstrates that he means all of them, and many stories show that he sees their interrelationship, their unity. We see this unity today more clearly than many generations just behind us. This is a great gift, and you who have studied in the places you now are leaving have had much occasion to share in this gift. Above all, you have learned the truth of the good news -- that laws and commands do not heal, but increase, the sickness of the sick. You have learned that the name of the healing power is grace, be it the grace of nature on which every physician depends, as even ancient medicine knew, or the grace in history that sustains the life of mankind by traditions and heritage and common symbols, or the grace of revelation that conquers the power of the demons by the message of forgiveness and of a new reality. And you have learned that disease that seems bodily may be mental at root, and that a disease that seems individual may be social at the same time, and that you cannot heal individuals without liberating them from the social demons that have contributed to their sickness. Beyond this, you may have become aware of the fact that both physical and mental, individual and social, illness is a consequence of the estrangement of manís spirit from the divine Spirit, and that no sickness can be healed nor any demon cast out without the reunion of the human spirit with the divine Spirit. For this reason you have become ministers of the message of healing. You are not supposed to be physicians; you are not supposed to be psychotherapists; you are not supposed to become political reformers. But you are supposed to pronounce and to represent the healing and demon-conquering power implied in the message of the Christ, the message of forgiveness and of a new reality. You must be conscious of the other ways of healing. You must cooperate with them, but you must not substitute them for what you represent.

Can you represent the Christian message? This may be your anxious question in this solemn hour. Should you ask me -- can we heal without being healed ourselves? -- I would answer -- you can! For neither the disciples nor you could ever say -- we are healed, so let us heal others. He who would believe this of himself is least fit to heal others; for he would be separating himself from them. Show them whom you counsel that their predicament is also your predicament.

And should you ask me -- can we cast out demons without being liberated from demonic power ourselves? -- I would answer -- you can! Unless you are aware of the demonic possibility in yourselves, you cannot recognize the demon in others, and cannot do battle against it by knowing its name and thus depriving it of its power. And there will be no period in your life, so long as it remains creative and has healing power, in which demons will not split your souls and produce doubts about your faith, your vocation, your whole being. If they fail to succeed, they may accomplish something else -- self-assurance and pride with respect to your power to heal and to cast out demons. Against this pride Jesus warns -- "Do not rejoice in this that the spirits are subject to you; but rejoice that your names are written in heaven." And "written in heaven" means written in spite of what is written against you in the records of your life.

Let me close with a word of reassurance. There is no greater vocation on earth than to be called to heal and to cast out demons. Be joyous in this vocation! Do not be depressed by its burden, nor even by the burden of having to deal with those who do not want to be healed. Rejoice in your calling. In spite of your own sickness, in spite of the demons working within you and your churches, you have a glimpse of what can heal ultimately, of him in Whom God made manifest His power over demons and disease, of him who represents the healing power that is in the world, and sustains the world and lifts it up to God. Rejoice that you are his messengers. Take with you this joy when you leave this place!

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