Healing the woman with an issue of blood (Notes)

Saint Mark - Chapter 5

[25] Et mulier, quae erat in profluvio sanguinis annis duodecim,
And a woman who was under an issue of blood twelve years,

And a woman which had an issue of blood, &c. This woman was of Cæsarea Philippi, which was formerly called Dan, and afterwards Paneas. This is the celebrated woman who, being healed by Christ of her issue of blood, erected in memory of so great a benefit that statue to Christ at Cæsarea Philippi from whose base grew an herb which cured all diseases (Eus. H. E. vii. 14). Julian the Apostate threw the statue down, and set up one of himself in its place. But this was shivered to pieces by lightning, as S. Jerome testifies, and the Tripartite History (l. vi. c. 19). Our innovators, who cast away, burn the relics of the saints, whilst they preserve and venerate the relics of their own leaders, act like Julian the Apostate. For the Zuinglians, or followers of Zuinglius, preserve with great devotion his heart, which was found among the ashes when he was burnt. So says Capito in his Life of Zuinglius.*

It is not probable that this woman who had the issue of blood was Martha, the sister of Mary Magdalene, as S. Ambrose thinks (lib. de Salom. c. v.). For Martha lived at Bethany, near Jerusalem, not at Cæsarea. The Gospel of Nicodemus says that her name was Veronica, the same who gave Christ a handkerchief to wipe the sweat when He was going to be crucified, and on which He left an impression of His face.

[26] et fuerat multa perpessa a compluribus medicis : et erogaverat omnia sua, nec quidquam profecerat, sed magis deterius habebat :
And had suffered many things from many physicians; and had spent all that she had, and was nothing the better, but rather worse,

Healing the woman with an issue of blood. J-J Tissot

[27] cum audisset de Jesu, venit in turba retro, et tetigit vestimentum ejus :
When she had heard of Jesus, came in the crowd behind him, and touched his garment.

[28] dicebat enim : Quia si vel vestimentum ejus tetigero, salva ero.
For she said: If I shall touch but his garment, I shall be whole.

For she said, If I shall touch but His garment, I shall be whole. Matthew (9:20), instead of garment, has the hem of His garment. This hem was a fringe of threads attached to the bottom of the robe, of a hyacinth or violet colour, which God commanded the Jews to wear, that it might put them continually in mind of God’s precepts and of heaven itself. This Christ wore, according to the law, as a mark that He belonged to the Jewish race and religion.

There is here an example and proof of the use and efficacy of holy relics. For of such a nature was the hem or fringe of Christ which healed her that had the issue of blood. Calvin replies that the woman was superstitious, and that a certain amount of superstition was mingled with what she did. But Christ and Mark refute this; for they ascribe her healing not to superstition, but to her faith, and commend her for it. For in the 30th verse it is said, And Jesus, immediately knowing in Himself that virtue was gone out from Him (de illo), i.e., from (de) His fringe. And 34, Daughter, thy faith hath saved thee, go in peace. Rightly says S. Hilary, “Like as the Author of nature has given to a magnet the power of attracting iron, so did Christ give to His garment the power of healing her who touched in faith.” And if it were so with a garment, how much more with the Eucharist? Hence S. Gorgonia was healed of a severe disease by touching the Eucharist. (See Nazianzen, Orat. 11.) So, too, was S. Catherine of Sienna, and many others. (See Salmeron, tom. 6, tract. 15.)

Tropologically: The issue of blood, says Bede, is fleshly delight, as gluttony, luxury. The most pure flesh of Christ heals these when piously received in the Eucharist.

[29] Et confestim siccatus est fons sanguinis ejus : et sensit corpore quia sanata esset a plaga.
And forthwith the fountain of her blood was dried up, and she felt in her body that she was healed of the evil.

[30] Et statim Jesus in semetipso cognoscens virtutem quae exierat de illo, conversus ad turbam, aiebat : Quis tetigit vestimenta mea?
And immediately Jesus knowing in himself the virtue that had proceeded from him, turning to the multitude, said: Who hath touched my garments?

And Jesus … had gone out of Him, and had healed her; not as if any quality had gone out from Christ’s hem, or as if this virtue had gone from place to place, from the hem into the woman who had the issue of blood, but by reason of the effect which it produced in the woman. For the virtue abiding in Christ wrought the effect of healing in the woman. Like as, saith Theophylact, the learning of doctors is said to be communicated to their disciples, when, nevertheless, the learning itself remains in the doctors, and produces its effect only, that is, a like knowledge in the disciples.

Observe, this virtue of healing and working miracles conferred by the Word upon the humanity of Christ, was not a physical quality. For that would have been infinite, as having divine and infinite efficacy, of which the humanity of Christ was not capable, being created. But it was a moral quality, that is to say, an instrumental virtue. For the humanity of Christ did these things as an instrument of the divinity.

Who hath touched My garments? Christ asks this question, says Bede, that the healing which He had given to the woman, being declared and made known, might advance in many the virtue of faith, and draw them to believe in Christ.

[31] Et dicebant ei discipuli sui : Vides turbam comprimentem te, et dicis : Quis me tetigit?
And his disciples said to him: Thou seest the multitude thronging thee, and sayest thou who hath touched me?

[32] Et circumspiciebat videre eam, quae hoc fecerat.
And he looked about to see her who had done this.

[33] Mulier vero timens et tremens, sciens quod factum esset in se, venit et procidit ante eum, et dixit ei omnem veritatem.
But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.

But the woman fearing and trembling, knowing what was done in her, came and fell down before Him, and told Him all the truth. Fearing and trembling, not because she had been guilty of an act of superstition, as Calvin would have it, but because she had approached secretly, and, unclean, had touched Christ the clean, and had, as it were, stolen a gift of healing from Christ without His knowledge. Therefore she was afraid lest Christ should rebuke her, or lest He should recall the benefit, or afflict her with a worse evil. Hence it is plain that she had not perfect faith and hope in Christ, or she would not have thought that she could be hid from Him, nor would she have been afraid of Him. Wherefore Christ said, to reassure her, Daughter, be of good courage, as Matthew says. Ver. 34. But He said to her, Daughter, thy faith hath made thee whole. Christ here confirms the healing which had been conferred upon this trembling woman. It was as though He said to her, “Not My mere fringe, which with great faith of obtaining healing thou hast touched, hath saved thee, but chiefly My omnipotence, but secondarily thine own faith. For this, either as a disposition or a meritorious cause, has delivered thee from the issue of blood, which deliverance I ratify and confirm.”

Go in peace. For God dwells in peace, that she may know that she is cleansed from her sins. For whom Christ healed in body, He likewise sanctified in soul.

[34] Ille autem dixit ei : Filia, fides tua te salvam fecit : vade in pace, et esto sana a plaga tua.
And he said to her: Daughter, thy faith hath made thee whole: go in peace, and be thou whole of thy disease.

Totus tuus ego sum 

Et omnia mea tua sunt;

Tecum semper tutus sum:
Ad Jesum per Mariam