[40] When Jesus returned, the crowd welcomed him, for they were all waiting for him. [41] And a man named Jairus, an official of the synagogue, came forward. He fell at the feet of Jesus and begged him to come to his house, [42] because he had an only daughter, about twelve years old, and she was dying. As he went, the crowds almost crushed him. [43] And a woman afflicted with hemorrhages for twelve years, who (had spent her whole livelihood on doctors and) was unable to be cured by anyone, [44] came up behind him and touched the tassel on his cloak. Immediately her bleeding stopped. [45] Jesus then asked, "Who touched me?" While all were denying it, Peter said, "Master, the crowds are pushing and pressing in upon you." [46] But Jesus said, "Someone has touched me; for I know that power has gone out from me." [47] When the woman realized that she had not escaped notice, she came forward trembling. Falling down before him, she explained in the presence of all the people why she had touched him and how she had been healed immediately. [48] He said to her, "Daughter, your faith has saved you; go in peace."
(CCC 1116) Sacraments are "powers that comes forth" from the Body of Christ (Cf. Lk 5:17; 6:19; 8:46), which is ever-living and life-giving. They are actions of the Holy Spirit at work in his Body, the Church. They are "the masterworks of God" in the new and everlasting covenant. (CCC 695) Anointing. The symbolism of anointing with oil also signifies the Holy Spirit (Cf. 1 Jn 2:20:27; 2 Cor 1:21), to the point of becoming a synonym for the Holy Spirit. In Christian initiation, anointing is the sacramental sign of Confirmation, called "chrismation" in the Churches of the East. Its full force can be grasped only in relation to the primary anointing accomplished by the Holy Spirit, that of Jesus. Christ (in Hebrew "messiah") means the one "anointed" by God's Spirit. There were several anointed ones of the Lord in the Old Covenant, pre-eminently King David (Cf. Ex 30:22-32; 1 Sam 16:13). But Jesus is God's Anointed in a unique way: the humanity the Son assumed was entirely anointed by the Holy Spirit. The Holy Spirit established him as "Christ" (Cf. Lk 4: 18-19; Isa 61:1). The Virgin Mary conceived Christ by the Holy Spirit who, through the angel, proclaimed him the Christ at his birth, and prompted Simeon to come to the temple to see the Christ of the Lord (Cf. Lk 2:11, 26-27). The Spirit filled Christ and the power of the Spirit went out from him in his acts of healing and of saving (Cf. Lk 4:1; 6:19; 8:46). Finally, it was the Spirit who raised Jesus from the dead (Cf. Rom 1:4; 8:11). Now, fully established as "Christ" in his humanity victorious over death, Jesus pours out the Holy Spirit abundantly until "the saints" constitute - in their union with the humanity of the Son of God - that perfect man "to the measure of the stature of the fullness of Christ" (Eph 4:13; cf. Acts 2:36): "the whole Christ," in St. Augustine's expression. (CCC 143) By faith, man completely submits his intellect and his will to God (Cf. DV 5). With his whole being man gives his assent to God the revealer. Sacred Scripture calls this human response to God, the author of revelation, "the obedience of faith" (Cf. Rom 1:5; 16:26). (CCC 150) Faith is first of all a personal adherence of man to God. At the same time, and inseparably, it is a free assent to the whole truth that God has revealed. As personal adherence to God and assent to his truth, Christian faith differs from our faith in any human person. It is right and just to entrust oneself wholly to God and to believe absolutely what he says. It would be futile and false to place such faith in a creature (Cf. Jer 17:5-6; Ps 40:5; 146:3-4).
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