Source: http://medjugorje.ie/prayers-for-healing.html
Timestamp: 2019-04-21 18:10:29+00:00

Document:
In the conclusion to the Gospel of Mark, as well as in the Letter to the Galatians, as seen above, the perspective is broadened. The wondrous healings are not limited to the activity of the Apostles and certain of the central figures in the first preaching of the Gospel. In this perspective, the references to the «charisms of healing» in 1 Cor 12:9, 28,30 acquire special importance. The meaning of charism is per se quite broad – «a generous gift» – and in this context it refers to «gifts of healing obtained.» These graces, in the plural, are attributed to an individual (cf. 1 Cor 12:9), and are not, therefore, to be understood in a distributive sense, as the gifts of healing received by those who themselves have been healed, but rather as a gift granted to a person to obtain graces of healing for others. This is given in uno Spiritu, but nothing is specified about how that person obtains these healings. It would not be farfetched to think that it happens by means of prayer, perhaps accompanied by some symbolic gesture.
In the Letter of James, reference is made to the Church's action, by means of the priests, directed toward the salvation – in a physical sense as well – of the sick. But this is not to be understood as a wondrous healing; it is different from the «charisms of healing» of 1 Cor 12:9. «Is anyone sick among you? He should call for the priests of the Church and have them pray over him and anoint him with oil in the name of the Lord and the prayer of faith will save the sick person and will raise him up. If he has committed any sins, he will be forgiven» (Jas 5:14-15). This refers to a sacramental action: anointing of the sick with oil and prayer «over him» and not simply «for him,» as if it were only a prayer of intercession or petition; it is rather an efficacious action on the sick person.(18) The verbs «will save» and «will raise up» do not suggest an action aimed exclusively or predominantly at physical healing, but in a certain way include it. The first verb, even though the other times it appears in the Letter of James it refers to spiritual salvation (cf. 1:21; 2:14; 4:12; 5:20), is also used in the New Testament in the sense of «to heal» (cf. Mt 9:21; Mk 5:28, 34; 6:56; 10:52; Lk 8:48); the second, while having at times the sense of «to rise» (cf. Mt 10:8; 11:5; 14:2), is also used to indicate the action of «raising up» a person who is lying down because of illness, by healing the person in a wondrous fashion (cf. Mt 9:5; Mk 1:31; 9:27; Acts 3:7).
Art. 2 – Prayers for healing are considered to be liturgical if they are part of the liturgical books approved by the Church's competent authority; otherwise, they are non-liturgical.
Art. 3 – § 1. Liturgical prayers for healing are celebrated according to the rite prescribed in the Ordo benedictionis infirmorum of the Rituale Romanum (28) and with the proper sacred vestments indicated therein.
Art. 4 – § 1. The Diocesan Bishop has the right to issue norms for his particular Church regarding liturgical services of healing, following can. 838 § 4.
Art. 5 – § 1. Non-liturgical prayers for healing are distinct from liturgical celebrations, as gatherings for prayer or for reading of the word of God; these also fall under the vigilance of the local Ordinary in accordance with can. 839 § 2.
Art. 7 – § 1. Without prejudice to what is established above in art. 3 or to the celebrations for the sick provided in the Church's liturgical books, prayers for healing – whether liturgical or non-liturgical – must not be introduced into the celebration of the Holy Mass, the sacraments, or the Liturgy of the Hours.
Art. 8 – § 1. The ministry of exorcism must be exercised in strict dependence on the Diocesan Bishop, and in keeping with the norm of can. 1172, the Letter of the Congregation for the Doctrine of the Faith of September 29, 1985,(31) and the Rituale Romanum (32).
Art. 9 – Those who direct healing services, whether liturgical or non-liturgical, are to strive to maintain a climate of peaceful devotion in the assembly and to exercise the necessary prudence if healings should take place among those present; when the celebration is over, any testimony can be collected with honesty and accuracy, and submitted to the proper ecclesiastical authority.
Art. 10 – Authoritative intervention by the Diocesan Bishop is proper and necessary when abuses are verified in liturgical or non-liturgical healing services, or when there is obvious scandal among the community of the faithful, or when there is a serious lack of observance of liturgical or disciplinary norms.

References: Art. 2

Art. 3
 § 1

Art. 4
 § 1
 § 4

Art. 5
 § 1
 § 2

Art. 7
 § 1
 art. 3

Art. 8
 § 1

Art. 9

Art. 10