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Rites of Reconciliation and Healing in Christian History  

Lizette Larson-Miller

Christian rites for reconciliation and healing are intimately related to one another in that individuals and communities are healed and made whole through divine action In ecclesial rites, this divine response is in cooperation with prayer and ritual that operate within understandings of health and salvation for the whole person, inclusive of spiritual, physical, emotional, mental, and social healing. The historical rites and rituals of the church have undergone tremendous changes throughout history, reflecting differences in what it is that was desired and prayed for, and whether the ritual work was to reincorporate a member back into the church or into health and wholeness. The various ritual processes emerged from the intersection of these theological intentions with scripture and scriptural interpretation, with cultural patterns established or emerging, with geographical availability of physical elements and climate possibilities, and with other religious systems as well as from political and population shifts linked to all of these aspects. Rites of reconciliation were ritual responses to theological assumptions about the free will of humans, human nature and sin, the love of God, and the authority of the church as the body of Christ to challenge members when their words and actions were counter to the unity of the community and the teaching articulated by the appointed leaders. Rites of healing were ritualized acts of the prayer of faith, imitating one of the primary ministries of Jesus himself in healing people into the fullness of life, proclaiming healing as sign and symbol of the reign of God, and assuring all the members that “the prayer of faith will save the sick, and the Lord will raise them up” (James 5:14). Both of these rites, while ritually evolving as theologies and contexts changed, were always concerned with the reconciliation and healing of individuals to themselves, as well as reconciliation and healing in relationship to their communities and to their God. Of these three constituencies—God, community, oneself—one aspect or another would often take precedence in a particular time period, giving a discernable emphasis to the rites in their historical contexts. This tripartite emphasis was met with other factors that shifted historically, such as who may receive these rites, who may administer the rites, and the relationship to the church and to God as perceived by different voices. All of these factors shape the rites of reconciliation and healing over the centuries of Christian practice, contributing to the diverse practices found in Christianity today.


Religion in Ancient Greece  

Ivana Petrovic

Ancient Greek religion was a polytheistic religion without a book, church, creed, or a professional priestly class. Due to the extraordinarily rich regional varieties in cult, fragmentary evidence and conjectural interpretations of it, conflicting mythological accounts, and the span of time treated, not a single absolute statement can be made about any aspect of Greek religion and exceptions exist for every general rule stated here. Since Ancient Greeks perceived all aspects of nature as either divine or divinely controlled, and all aspects of individual and social life were thought to be subject to supernatural influence, paying proper respect to the gods and heroes was understood to be a fundamental necessity of life. Since no aspect of individual or social life was separate from “religion,” scholars refer to Ancient Greek religion as “embedded.”1 The closest Ancient Greek comes to the English word “religion” are the noun thrēskeia (“acts of religious worship, ritual, service of gods”) and the verb thrēskeuō (“to perform religious observances”). Basic components of religious worship were the construction and upkeep of divine precincts, statues, altars, and temples, the observance of festivals, performance of sacrifices, bloodless offerings and libations, prayer, hymning, and observance of ritual abstinences and purifications. The closest Greek equivalents to “belief” were eusebeia (“reverent piety,” “respect”) and pistis (“trust in others” or “faith”).2 Both words could qualify a relationship between humans, as well as a relationship between humans and a supernatural entity. Since the Ancient Greeks did not have authoritative or divinely sent books of revelation, there was no script telling them what or whom to believe in and outlining the reasons why. The Greeks did not have professional priests who preserved, interpreted, and disseminated religious norms.3 However, Greek literature is brimming with gods, and the stories about the gods, which they (and we) call “myths,” were not only in all their texts, but everywhere around them: depicted on their pottery, painted on their walls, chiseled on the stones of their buildings.4 In the public space, there were countless divine statues, and the temples, altars, sacred groves, and divine precincts were everywhere around them. Ancient Greeks learned about the gods by hearing, watching, and doing: by seeing their parents perform a sacrifice, by observing them as they prayed, swore an oath, or performed libations, by participating in processions, singing and dancing in the chorus, eating the sacrificial meat in the sanctuaries, and by drinking wine, the gift of Dionysus. Ancient Greeks had no immediate need for theodicy, for the gods could be either benevolent, or angry, and their benevolence was perceived as a sign that the worship the community offered was appropriate, whereas natural catastrophes, crippling defeats in wars, or epidemics were interpreted as manifestations of divine anger, provoked by some human error or misstep.5 Ancestral gods and heroes and the traditional way of worshipping them formed the cornerstone of Greek religiosity.