FOOTNOTES:
[1] A good case of a drunkard converted. The healing of the stomach and throat troubles, of course, followed the giving-up of the drink.
[2] Science and Health. By Mary Baker G. Eddy. Boston. 1908. P. 41.
[3] The Faith and Works of Christian Science. Macmillan and Co. 1909. The book is now in a second edition.
[4] British Medical Journal, June 18, 1910.
[5] Dean Lefroy on Christian Science.
‘From the Regius Professor of Medicine, Oxford.
‘Nov. 18th, ’09.
‘Dear Sir,—
‘The question as you say bristles with difficulties, but no doubt in the stirring of the pool healing in some form or another will be the outcome. You are of course at liberty to use any writings of mine.—Sincerely yours,
W. Osler.’
[7] British Medical Journal, June 18, 1910.
[8] British Medical Journal, June 18, 1910.
[9] The biologist who used to expect to discover the source of life by dissection and analysis would be rather astonished at the modern tendency among scientific men to substitute doctrines of ‘energies’ for ‘atoms.’ As Dr. Putman has pointed out, the modern physicist scarcely feels the need of atoms for the world of his conception. We may even go a step further. ‘Energy’ is ‘immaterial,’ ‘consciousness’ is ‘immaterial.’ May they not accordingly have a common denominator?
[10] ‘The Society of the Crown of Our Lord’ was formed for the purpose of supplying spiritual ministrations to the insane.
[11] The Treatment of Disease, by W. Osler, M.D., F.R.S. London: Henry Frowde. 1909.
[12] The italics are mine. The Bishop is one whose statements, made on behalf of ‘spiritual healing,’ have been accepted by persons at any rate adequately educated. He writes a preposterous account of ‘an abortive cancer,’ and professes to quote from ‘the latest up-to-date book on cancer, which is in the hands of the most scientific men of to-day.’ On being asked to give the name of the book, he says that he cannot ‘obtain the consent of those to whom he applied.’
[13] What is Christianity?
[14] Euseb. H. E. vi. 14. 7. So called first by Clement of Alexandria.
[15] Professor Bousset’s Jesus (3rd ed. 1907, p. 26).
[16] Matt. vi. 25.
[17] E.g. by Dr. Illingworth, Divine Immanence, p. 120.
[18] Cp. John iv. 48: ‘Except ye see signs and wonders, ye will not believe.’
[19] On this see next chapter, p. 209.
[20] Mark vi. 5, 6; Matt. xiii. 58.
[21] Professor A. B. Bruce, Miraculous Elements in the Gospels, p. 265.
[22] Luke xiv. 3: Vindication of the true principle of the Sabbath; John xi.: Lazarus, His ‘friend,’ the only brother of Martha and Mary; also Trench’s Miracles, p. 434 sq.; Luke xvii. 16: The universality of His salvation; Mark x. 47: The appeal to the Son of David. (The Healing of Malchus stands by itself.)
[23] Illingworth, Divine Immanence, p. 119.
[24] Renan, Vie de Jésus, p. 264.
[25] Loisy, L’Évangile et l’Église, p. 17.
[26] Luke iv. 18: note the double sense in the words
[27] See an article by Dr. A. T. Schofield in the Contemporary Review, March 1909, for examples.
[28] Matt. ix. 20 (Mark v. 27); Matt. xiv. 36 (Mark vi. 56); also Luke vi. 19: Power came forth from Him and healed them all. Cp. Acts, xix. 11, 12 and v. 15; the Apostles and, apparently, our Lord sanctioned a sort of sacramental medium of cure to meet the needs of a simple populace.
[29] See Bruce, op. cit. p. 275.
[30] See chaps. xxvi. and xxxi. in Rev. Percy Dearmer’s Body and Soul.
[31] O. Weinreich, Antike Heilungswunden, p. 63. Scholars will remember how Plutus recovered his sight by incubation in the temple of Asclepius in Aristophanes’ play.
[32] Weinreich, p. 75.
[33] See British Medical Journal, June 18, 1910.
[34] Philippians, iv. 11.
[35] There is an adumbration of this in the four sublime truths of Buddhism, which lead a man by the sacrifice of the lower self and the helping of others to the final extinction of pain. Bishop Westcott’s Gospel of Life, pp. 162, 163. Hardwick, Christ and other Masters, p. 168.
[36] Acts iii. 16: St. Peter and the lame man.
[37] Eph. v. 23.
[38] E.g. Mark v. 23, 28; vi. 56; James v. 15.
[39] Luke xiii. 16.
[40] 2 Cor. xii. 7.
[41] Mark vi. 14.
[42] I.e. a self beneath the margin of consciousness. Mr. Dearmer has named it the ‘undermind.’
[43] The Two Voices
[44] ‘If the grace of God miraculously operates, it probably operates through the subliminal door.’—Professor James.
[45] John x. 10; Rom. vi. 10.
[46] 1 Cor. ii. 14, 15.
[47] Seneca, Ep. 101:
‘What matters crippled hand and halting thigh?
So life be left the cripple, what care I?’
[48] Heb. ii. 17.
[49] John xiv. 12.
[50] Luke v. 15, 16.
[51] Luke vi. 12.
[52] Professor Clifford Allbutt, System of Medicine, vol. i., Intro. p. 22.
[53] Matt. xxi. 21. Cp. James i. 6: ‘Nothing doubting.’
[54] See Dr. Sanday, Life of Christ in Recent Research, pp. 223, 224.
[55] Sir Oliver Lodge.
[56] The Rev. P. Dearmer, Body and Soul, p. 289 sq.
[57] Ib. 362, 363.
[58] ‘When the eye of the patient meets the eye of the physician, the cure begins if it is likely to take place.’—Dr. A. T. Schofield, cited by Dr. Worcester in Religion and Medicine, p. 50.
[59] Mark vii. 33.
[60] Ib. viii. 23.
[61] Luke xviii. 41.
[62] John v. 6, 8.
[63] G. Eliot, Adam Bede, chap. x.
[64] Luke iv. 39: ib. viii. 24 raises a parallel question.
[65] Matt. viii. 26.
[66] Thus Luke iv. 40; Mark i. 41, vi. 5; Matt. ix. 29; Luke xiii. 13. Mr. Dearmer gives a careful ‘Table of the healing works of Christ,’ Body and Soul, chap. xiii.
[67] Aesch., Pr. V. 848, 849.
[68] Matt. xi. 20; Luke xxiv. 19; Acts ii. 22, &c.
[69] Abp. Trench, Synonyms of New Testament (Art. xci.).
[70] De Civitate Dei, xxi. 8; quoted by Dr. Sanday, Life of Christ, &c., viii., adding, ‘miracle is not really a breach of the order of nature; it is only an apparent breach of laws that we know, in obedience to other and higher laws that we do not know.’
[71] Text Book of Psychology, pp. 177, 178.
[72] Emile Boutroux, Science et Religion, p. 206.
[73] Virg. Æneid, vi. 273 sq. ‘Right in front of the doorway and in the entry of the jaws of hell Grief and avenging Cares have made their bed; there dwell wan Sickness and gloomy Eld, and Fear, and ill-counselling Hunger, and loathly Want.’—J. W. Mackail.
[74] Dean Savage, Pastoral Visitation, p. 76.
[75] Matt. xxv. 35, 36.
[76] Mark ii. 5. Cp. T. T. Carter, Holy Eucharist, pp. 150, 151, especially the words, ‘To lean one’s own failing faith on the more trustful, assured faith and convictions of others. So that the same spirit may communicate itself to the sad and darkened soul by a mutually organic sympathy.’
[77] Sir Oliver Lodge, Man and the Universe, p. 47.
[78] Mark vi. 5.
[79] Cp. the medieval complaint of ‘accidie.’
[80] Bertroux, op. cit. p. 189: ‘une volonté collective est sans rapport avec la somme algébrique des volontés individuelles.’
[81] 1 Cor. xi. 30.
[82] In the Cambridge Bible, note ad locum, Dr. Lias says we can well understand how a crime against His Body and Blood would deprive any Christian, who committed it, of His presence, and predispose it to sickness and even death.
[83] Human Personality, i. 218; quoted by Dearmer, Body and Soul, p. 123.
[84] 1 Cor. xii. 9, 30.
[85] Ibid. 29.
[86] Report (1908), No. VII. iv. p. 137.
[87] Order of Confirmation, first Collect, Mark vi. 5.
[88] Cp. Sir James Paget’s words: ‘The power to repair itself belongs to the subject of injury in the same sense and degree as does its power to develop itself and grow and live.’—Life, p. 295.
[89] Mark vi. 31.
[90] Compare also the nature-parables.
[91] Dr. Swete on Mark v. 43.
[92] Mark i. 44.
[93] John v. 2.
[94] In Acts xxviii. 9, 10, there is an implication of co-operation between St. Paul and St. Luke the physician; see Religion and Medicine, pp. 365, 366; the language is technical.
[95] See Dr. Swete on Mark v. 26; also Luke iv. 23; contrast Ecclus. xxxviii. sq.
[96] Lambeth Conference Report, 1908 (vii. iii.).
[97] Novatian de Trinitate, xxix.
[98] Tennyson, Faith.
[99] With touching for scrofula may be compared the blessing of ‘cramp-rings.’ The Sovereign of England used, on Good Friday, to bless rings which afterwards were distributed to sufferers from cramp or epilepsy. The last monarch to do this was Mary Tudor.
[100] Answer to a questioner. Lent Mission, 1910.
[101] Archbishop Temple, Primary Charge.
[102] St. Luke xxii. 16.
[103] Canon Scott Holland, Commonwealth, March 1908.
[104] Romans viii. 2.
[105] 1 Cor. xi. 30.
[106] Apol. contra Arianos, ii.
[107] Clementine Liturgy.
[108] Liturgy of St. Mark.
[109] Clementine Liturgy.
[110] A translation, with notes, has been edited by the Bishop of Salisbury in a small volume issued by the S.P.C.K. (Early Church Classics). The Greek text will be found in an article by the Rev. F. E. Brightman, Journal of Theological Studies, October 1899.
[111] These references to the Liturgies might be supplemented by quotations from the patristic writings, e.g. those of Irenæus, Tertullian, Cyril of Jerusalem, and Gregory of Nyssa. The last named went so far as to make Baptism with faith to be the salvation of the soul, and the partaking of the Eucharist the salvation of the body. See Bishop Gore, The Body of Christ, p. 69; and Bethune Baker, Introduction to the History of Christian Doctrine, pp. 399, 412.
[112] pp. 370, 381. Compare also the witness of St. Thomas à Kempis in regard to the power of this Sacrament. ‘The grace is sometimes so great that out of the fulness of devotion here given not the mind only but the weak body also feels great increase of strength bestowed on it’ (vires sibi praestitas sentiat ampliores). De Imit. iv. 1.
[113] It would seem that the fuller form, ‘corpus et animum meam,’ was used by the priest at his own communion in the Mozarabic rite; and that a similar form was prescribed in the Cologne use of the fourteenth century for communicating the people. (Daniel, Codex Liturgicus, i. pp. 105, 147.) Otherwise the rule was as stated above. It is interesting to note, however, that the words ‘corpus et’ were very generally employed in administering to the sick in medieval England (see the York Manual, Surtees, lxiii. pp. 51, 52).
[114] Body of Christ, p. 64.
[115] For proofs of my assertions regarding the teachings of Science and Health, I must refer the reader to my book The Truth and Error of Christian Science.