Healing the Sick

Perhaps one of the most interesting points in Elder Oaks talk about the healing of the sick in the Priesthood Session of the April 2010 General Conference were about the words given while acting as voice in these blessings.  This talk will continue to serve as a wonderful reference going forward for those both giving and receiving such blessings.  Below are excerpts from the address:



When a person requested a priesthood blessing, Brigham Young would ask, “Have you used any remedies?” To those who said no because “we wish the Elders to lay hands upon us, and we have faith that we shall be healed,” President Young replied: “That is very inconsistent according to my faith. If we are sick, and ask the Lord to heal us, and to do all for us that is necessary to be done, according to my understanding of the Gospel of salvation, I might as well ask the Lord to cause my wheat and corn to grow, without my plowing the ground and casting in the seed. It appears consistent to me to apply every remedy that comes within the range of my knowledge, and [then] to ask my Father in Heaven . . . to sanctify that application to the healing of my body.”¹
 
Although we know of many cases where persons blessed by priesthood authority have been healed, we rarely refer to these healings in public meetings because modern revelation cautions us not to “boast [ourselves] of these things, neither speak them before the world; for these things are given unto you for your profit and for salvation” (D&C 84:73).

There are five parts to the use of priesthood authority to bless the sick: (1) the anointing, (2) the sealing of the anointing, (3) faith, (4) the words of the blessing, and (5) the will of the Lord.

Anointing
The Old Testament frequently mentions anointing with oil as part of a blessing conferred by priesthood authority.⁷ Anointings were declared to be for sanctification⁸ and perhaps can also be seen as symbolic of the blessings to be poured out from heaven as a result of this sacred act.

Sealing the Anointing
When someone has been anointed by the authority of the Melchizedek Priesthood, the anointing is sealed by that same authority. To seal something means to affirm it, to make it binding for its intended purpose. When elders anoint a sick person and seal the anointing, they open the windows of heaven for the Lord to pour forth the blessing He wills for the person afflicted.

Faith
 
President Kimball even suggested that “too frequent administrations may be an indication of lack of faith or of the ill one trying to pass the responsibility for faith development to the elders rather than self.” He told about a faithful sister who received a priesthood blessing. When asked the next day if she wished to be administered to again, she replied: “No, I have been anointed and administered to. The ordinance has been performed. It is up to me now to claim my blessing through my faith.”¹²


Words of Blessing
Another part of a priesthood blessing is the words of blessing spoken by the elder after he seals the anointing. These words can be very important, but their content is not essential and they are not recorded on the records of the Church. In some priesthood blessings—like a patriarchal blessing—the words spoken are the essence of the blessing. But in a healing blessing it is the other parts of the blessing—the anointing, the sealing, faith, and the will of the Lord—that are the essential elements.

Ideally, the elder who officiates will be so in tune with the Spirit of the Lord that he will know and declare the will of the Lord in the words of the blessing. Brigham Young taught priesthood holders, “It is your privilege and duty to live so that you know when the word of the Lord is spoken to you and when the mind of the Lord is revealed to you.”¹³ When that happens, the spoken blessing is fulfilled literally and miraculously. On some choice occasions I have experienced that certainty of inspiration in a healing blessing and have known that what I was saying was the will of the Lord. However, like most who officiate in healing blessings, I have often struggled with uncertainty on the words I should say. For a variety of causes, every elder experiences increases and decreases in his level of sensitivity to the promptings of the Spirit. Every elder who gives a blessing is subject to influence by what he desires for the person afflicted. Each of these and other mortal imperfections can influence the words we speak.

Fortunately, the words spoken in a healing blessing are not essential to its healing effect. If faith is sufficient and if the Lord wills it, the afflicted person will be healed or blessed whether the officiator speaks those words or not. Conversely, if the officiator yields to personal desire or inexperience and gives commands or words of blessing in excess of what the Lord chooses to bestow according to the faith of the individual, those words will not be fulfilled. Consequently, brethren, no elder should ever hesitate to participate in a healing blessing because of fear that he will not know what to say. The words spoken in a healing blessing can edify and energize the faith of those who hear them, but the effect of the blessing is dependent upon faith and the Lord’s will, not upon the words spoken by the elder who officiated.


Will of the Lord
Young men and older men, please take special note of what I will say now. As we exercise the undoubted power of the priesthood of God and as we treasure His promise that He will hear and answer the prayer of faith, we must always remember that faith and the healing power of the priesthood cannot produce a result contrary to the will of Him whose priesthood it is. This principle is taught in the revelation directing that the elders of the Church shall lay their hands upon the sick. The Lord’s promise is that “he that hath faith in me to be healed, and is not appointed unto death, shall be healed” (D&C 42:48; emphasis added). Similarly, in another modern revelation the Lord declares that when one “asketh according to the will of God . . . it is done even as he asketh” (D&C 46:30).¹⁴

As children of God, knowing of His great love and His ultimate knowledge of what is best for our eternal welfare, we trust in Him. The first principle of the gospel is faith in the Lord Jesus Christ, and faith means trust. I felt that trust in a talk my cousin gave at the funeral of a teenage girl who had died of a serious illness. He spoke these words, which first astonished me and then edified me: “I know it was the will of the Lord that she die. She had good medical care. She was given priesthood blessings. Her name was on the prayer roll in the temple. She was the subject of hundreds of prayers for her restoration to health. And I know that there is enough faith in this family that she would have been healed unless it was the will of the Lord to take her home at this time.” I felt that same trust in the words of the father of another choice girl whose life was taken by cancer in her teen years. He declared, “Our family’s faith is in Jesus Christ and is not dependent on outcomes.”