There is one other piece of evidence—practical this time—that the healing power of the Church was not entirely forgotten or neglected. Up to the time of the Hanoverian dynasty, the Kings of England touched for scrofula, popularly known, from this method of cure, as ‘The King’s evil.’ The most celebrated patient I can call to mind is Dr. Johnson. It may be objected that this practice was not the work of the Church’s ministry; but it must be remembered that most Canonists regard the King of England as mixta persona (that is, semi-clerical) by virtue of his Coronation; and also the position given the Sovereign as ‘Supreme Governor’ of the Church would appear to invest him with an ecclesiastical status.[99]
I admit, however, as must all candid persons, that on the whole the Church has grossly neglected all forms of psychic healing; and so welcome the more gladly the definite stand taken in the Lambeth Report, 1908.
That Report is the unanimous act, not merely of the Church of England, but of those numerous bodies in communion with her: on the committee which drew up the report were bishops from America, India, Scotland, Central Africa, New Zealand, and England—a fact that can vouch for the significance of the Report’s admissions and contentions. This Report I shall take as the basis of my inquiry into the official attitude of the Church of to-day towards Medicine and Psychic Healing.
The Report opens with a statement that is refreshing in its admission of ignorance after the ready words of many sciolists and ‘quack’ healers.
‘Your Committee, which has had under consideration “Ministries of Healing,” has felt itself at a disadvantage in discussing phenomena which only in recent times have been the subject of scientific investigation. In the present stage of knowledge it would be premature for any except experts to hazard an opinion upon such topics as the powers of “Mental Suggestion,” and the range of “Subliminal Consciousness,” or to attempt to forecast the possibilities of “Mental” or “Spiritual Healing.” ’
While, however, displaying this diffidence in dealing with the scientific side of their subject, the Committee is quite definite about the spiritual aspect of pain, sickness, and suffering.
‘The Committee believes that Christ still fulfils in Christian experience His power to give life, and to give it more abundantly; and that the faith, which realises His Presence, is capable of creating a heightened vitality of spirit, which strengthens and sustains the health of the body. The Committee believes that sickness and disease are in one aspect a breach in the harmony of the Divine purpose, not only analogous to, but sometimes at least caused by, want of moral harmony with the Divine Will; and that this restoration of harmony in mind and will often brings with it the restoration of the harmony of the body. It believes that sickness has too often exclusively been regarded as a cross to be borne with passive resignation, whereas it should have been regarded rather as a weakness to be overcome by the power of the Spirit.’
Then the Committee considers briefly the ‘Mental Healing’ movement outside the Church, and concludes the first part of their Report with a very necessary warning ‘against the peril of being thoughtlessly drawn into alliance, in the desire for health, with any who, under whatever attractive name, are in antagonism with the Christian faith upon any such subject as the Incarnation, the Resurrection, the reality of Sin, and the use of the Holy Sacraments.’
In the second part it discusses ‘Spiritual Healing’ in the Church, and makes the following statement:
‘The Committee would not wish to say a word in disparagement or discouragement of those who may be pioneers in a new branch of service, but it believes it would for the present be unwise to depart from an attitude of watchfulness and reserve; and it is not therefore prepared to recommend that at the present stage any authoritative recognition should be given to those who claim to exercise these “Gifts of Healing.” ’