Again this is no place to go into theological discussions, such as whether ‘elder’ can be taken to mean ‘priest,’ the views to be held on anointing with oil, and so on. But it may be suggested incidentally that the term ‘elder’ is hardly likely to be accepted by either the Church or the medical profession as applicable to a person untrained both in theology and in medicine, whose claim to authority rests on his own assertion, and whose methods are only too liable to drift into what is known as ‘quackery.’ Even the Peculiar People, who rely upon the same text in support of their tenets, retain, I believe, some meaning of authority in the word ‘elder’; and their position seems logically sounder than that of the believer in a self-styled ‘Spiritual Healer.’
As regards the procedure of the Spiritual Healer, it would appear to consist in laying hands on the affected part of the body, at the same time offering up extempore prayers of a very impassioned character for the recovery of the sick. The treatment takes place in as impressive surroundings as possible, and at times a priest is called in to anoint the patient with oil. It is doubtful to what extent the practitioners of Spiritual Healing claim what are called ‘special powers’; but it seems certain that the possession of these powers is sometimes alleged. Unlike the Christian Scientist, the Spiritual Healer does not despise medical assistance, though it is probable that at the present time his treatment is sought chiefly by those to whom medical methods can offer no further hope of cure.
It has been indicated already that the first great difficulty experienced by a medical man, in discussing such a treatment as Spiritual Healing, is the definition of terms. Accustomed to deal with more or less concrete facts, a doctor has some sort of mental picture of an infectious disease, as the reaction of the physical body to the invasion of a germ or its poison; he can see and feel a tumour, and determine its relation to anatomical structures, though he may not know as yet the cause of its growth; he has learnt by experience the results of the removal of new growths.
In the region of the mind also he has investigated many phenomena; he is able to attribute many insane states to toxic influences; he has studied to some extent diseases known as ‘functional’—a class that is becoming numerically less with the advance of knowledge; but he is not able to grasp to the same extent the meaning of the word ‘Spirit.’ The medical man recognises in many cases the influence of the temperament or character of the patient upon the course of the disease, and would prefer to treat one who takes a hopeful view of the future; just as he desires quiet cheerful surroundings, and the avoidance of conditions that tend to irritate or depress. In so far as the ‘Spiritual’ attitude of the patient conduces to his peace of mind, its assistance would be welcomed by every practitioner of the healing art. But to regard this ill-defined attitude as not only influencing the character of the patient, but also as having a direct effect on all the ailments to which the body is subject, is a view that can hardly be accepted so readily. For example, it would seem to be inconceivable that Spirit could have the slightest influence on a parasitic skin disease such as ringworm.
This is an instance of a simple ailment due to a local extrinsic cause. Numerous other conditions might be mentioned, such as congenital malformation, aneurysms, valvular affections of the heart, and strangulated hernia in which curative influence of the Spirit is difficult to imagine. Even if a single well-authenticated miracle in a case of any of these affections could be produced, we should still be met by many difficulties; such as the question why a solitary sufferer, possibly not highly distinguished for his spiritual attributes, should be selected for the manifestation of this power. And all rational people would admit that the occurrence of such a miracle in a case of strangulated hernia would not justify other patients in postponing operation in the hope of a repetition of this bloodless cure.
Thus there are limitations to the field of operation of Spiritual Healing.
In view, however, of the hopes raised amongst many good Christians that the Church may take part once more in healing the sick, everyone would wish to avoid offending the susceptibilities of enthusiastic and religious people. Still it is by members of the Church that the question of Spiritual Healing has been brought forward, so that it should be for the Church to define her meaning and wishes. In the nature of things it seems impossible to define ‘Spirit’; and, perhaps, it would be wiser not to attempt the impossible, nor to endeavour to yoke spiritual forces to purely material conditions such as bodily diseases. But if certain cases are produced as cures by spiritual means, and if the co-operation of the medical profession is desired in investigating such cures, the Church must be prepared to accept scientific methods of inquiry, methods which do not permit of assumptions except as tentative explanations, to be given up when they fail to explain phenomena, or when they are replaced by simpler explanations.
If it should appear that the results of Spiritual Healing are attributable to ordinary activities of the human mind, and that no difference exists between cures by this means and those resulting from ordinary mental influences of the nature of ‘suggestion,’ then the Church must be prepared to abandon all miraculous explanations in these cases. From the medical point of view the main thing to be insisted upon is that all alleged cures must be submitted to the ordinary examination by observation, experiment, and induction.
At the present time the whole question of Spiritual Healing is in so nebulous a condition that it is not easy to obtain suitable cases for investigation. Much has been said and written on the matter; comparisons have been made with the cures said to be effected at Lourdes; even the Venerable Bede has been quoted as an authority on medicine. But when a request is presented for the production of actual cases for investigation by trained medical men, it is found that the sources of supply are few and very limited.
An examination of some of these cases appears to reveal the fact that so far no actual cure of any definite gross organic disease can be recorded. It must be remembered that to avoid any loophole for error the requirements of a really scientific investigation are somewhat severe. In the first place the diagnosis of the disease must be absolutely certain. This frequently necessitates microscopical or bacteriological examination. A medical man is not always infallible in his opinion of cases; and it may happen that a condition that has been thought to be cancer turns out to be merely a comparatively harmless inflammatory thickening. Such a condition might have recovered by natural processes without any treatment; to attribute such recovery to any particular treatment that the patient might be undergoing at the time would be rash; to use such a case as an advertisement for that treatment would be dishonest.