How to pray for healing

Of all the kinds of healing, physical healing is perhaps the hardest for us to really believe in; it is far easier to believe that prayer can lead to repentance or can change a person psychologically.

Yet real physical healing take place regularly in the prayer groups I know. Often, a dozen or more occur at conferences when we take the time to pray for the sick.
So if you have the faith that the Lord still heals people as he did two thousand years ago, launch out and learn to pray for the sick. For, although physical healing may stretch your faith (have you ever prayed for a blind person?), it is also the simplest kind of prayer.
The Confidence to Launch Out. To pray for the first time requires courage. I used to feel very foolish, as if I were pretending to be someone special when I knew I was just an ordinary person. Who was I to pretend to be a great healer, to act like Christ? All this was, of course, merely false humility since, as we know, Christ himself instructed his followers to pray for the sick. Sometimes healing requires more courage than faith.
What a joy when we find that God really answers our prayers and heals the people we love! The praise of God spontaneously rises from our hearts. If you have confidence that Jesus might use your prayers to heal the sick, then there are just a few simple steps to learn. They are easy enough to remember; we do not need a graduate degree to learn to pray for physical healing.
I have missionary friends who are teaching the poor people of the barrios of Latin America to pray for the sick, and they report that about eighty percent of these unlettered people are healed or notably improved. There is no one method or technique that always produces results; God wants us to depend on him—not upon a technique. But there are some simple steps that flow out of the very nature of prayer for healing, and these I want to share with you.
Listening. The first step is always to listen in order to find out what to pray for. Just as the first step for a doctor when he meets a patient is to find out what to treat, so we need to find out what we are meant to pray for. A doctor is looking for a right diagnosis. In prayer for healing, we are looking for the right discernment.
We are really listening to two things: to the person who asks for prayer and tells us what seems to be wrong; and to God, who from time to time shares with us the true diagnosis whenever the person isn’t sure what is wrong.
When we listen in this way, the Spirit comes to enlighten us when we are in the dark about what to pray for. To some people this special knowledge seems to come in a very special way in the form of definite mental images or verbal impressions. To many of us, however, the knowledge of what to pray for comes in a very natural way, more like a simple intuition.
We may not be sure whether we are inspired by God or not; we learn by experience to sift out our intuitions and to find what works out in practice. Often, after I have followed what seemed to me a simple intuition about what to pray for, the person I was praying for has told me that I touched on those very things he had not directly mentioned but had hoped that I would pray for. When these intuitions work out time after time, you learn to trust that God is working through them.
In addition to listening to the person, we should also be alert to the promptings of the Spirit who may enlighten us, especially when we don’t know what to pray for. It is not healthy for us to be unduly problem-oriented and symptom-centered. In the abundance of Christ’s health and life, sickness will be overcome, in the brilliance of that light, darkness and ignorance will be dispersed.
Laying on of Hands. In actual praying for the sick, the laying on of hands is a traditional Christian practice: “They will lay their hands on the sick, who will recover” (Mark 16:18). Certainly it is not essential; if you feel that the person you are praying for would be embarrassed or would feel more comfortable if you stay at a distance, then by all means be sensitive to his feelings. But if it does seem right, there are several advantages that explain the New Testament practice of the laying on of hands.
In the first place, there does seem to be a warm current of healing power that often flows from the minister of healing to the sick person. Precisely what happens when we feel this current we are not sure, but it seems like a transfer of life-giving power. Jesus himself experienced this flow of power in such a way that he could sense it:
Now there was a woman suffering from a hemorrhage for twelve years, whom no one had been able to cure. She came up behind him and touched the fringe of his cloak; and the hemorrhage stopped at that instant. Jesus said, “Who touched me?” when they all denied that they had, Peter and his companions said, “Master, it is the crowds round you, pushing.” But Jesus said, “Somebody touched me. I felt that power had gone out from me.” (Luke 8:43-46)
Often we experience this same transfer of power, occasionally like a gentle electric current, but more often like a flow of warmth. Whatever it is, it is often connected with healing. It almost seems like a transfer of life.
Some with the gift of healing talk about “soaking prayer” in which you just soak the person in a prayer of God’s love. In thirty years of praying for the sick, we have discovered that this soaking prayer where we spend time with a person and pray with the laying on of hands helps immeasurably. It’s like God’s radiation treatment: The longer the sickness is held in the force-field of God’s love, the more it shrinks, until it finally disappears.
The Actual Prayer. In praying for the sick person, we can be spontaneous and improvise prayer for healing. We can assume any posture that is most comfortable for us—sitting, kneeling, or standing—where we can best forget ourselves and relax and concentrate on the presence of God. We turn our hearts and minds to the Father, or to Jesus; we know that it is only through their love that anything will happen. After welcoming their presence and praising God, we then turn to the petition itself.
Most ministers of healing suggest that we be specific in our prayer, that we visualize as clearly as possible what we are asking God to heal. For instance, if we are praying for the healing of a broken bone we can ask the Father (or Jesus) to take away every infection, to stimulate the growth of the cells needed to restore the bone, and to fill in any breaks. Such a specific request seems to enliven our own faith, as we see in our imagination what we are praying for. It also stimulates the faith of the sick person as he listens and pictures in his own mind what we are asking God to accomplish in reality. This helps him become more actively involved in the prayer, even if he says nothing.
On the other hand, some of us—that includes me—are by temperament not very good at imagining things; it is much easier to leave the imagination out and just ask God—but in a very specific way—to heal the person.
With Confidence and Thanksgiving. For a long time, there has been a kind of tradition which led most of us to end all our prayers with the phrase, “if it be your will.” The idea behind it, of course, is that we don’t know God’s will, so we don’t have the confidence that everything we ask for will be given us. This is true. Yet, this addition—”if it be your will”—can weaken our prayer if it really means “I don’t believe anything is going to happen.” This is a far cry from the words of Jesus, “Everything you ask and pray for, believe that you have it already, and it will be yours” (Mark 11:24).
If we believe that God answers our prayers always (not always as we think he will, but nevertheless always), we naturally will have a heartfelt desire to thank him. We can thank him even during the prayer: “I thank you, Lord, that even now you are sending you healing love and power into Bill and are answering our prayer.” Our attitude should be that of St. Paul: “There is no need to worry but if there is anything you need, pray for it, asking God for it with prayer and thanksgiving” (Philippians 4:6).