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TORONTO
SHELF No. T^ftC*
REGISTER No. 7-3
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SPIRITUAL HEALING
M ACM ILL AN AND CO., LIMITED
LONDON . BOMBAY . CALCUTTA
MELBOURNE
THE MACMILLAN COMPANY
NEW YORK . BOSTON . CHICAGO
DALLAS . SAN FRANCISCO
THE MACMILLAN CO. OF CANADA, LTD.
TORONTO
SPIRITUAL HEALING
REPORT
OF A
^CLERICAL AND MEDICAL
COMMITTEE OF INQUIRY INTO
SPIRITUAL, FAITH, AND
MENTAL HEALING
MACMILLAN AND CO., LIMITED
ST. MARTIN S STREET, LONDON
1914
COPYRIGHT
First Edition
Reprinted May, 1914 (twice).
TABLE OF CONTENTS
PAGB
ORIGIN AND CONSTITUTION OF THE COMMITTEE . 7
QUESTIONS ADDRESSED TO WITNESSES ..... IO
ABSTRACT OF ANSWERS II
CONCLUSIONS OF THE COMMITTEE 14
APPENDIX A. NOTE ON SUGGESTION 22
APPENDIX B. INVESTIGATION OF CASES .... 27
APPENDIX C. SUMMARY OF EVIDENCE OF
The Rev. Francis Boyd, M.A . 33
The Rev. W. F. Cobb, D.D 35
The Rev. Percy Dearmer, D.D 37
The Rev. J. G. FitzGerald, M.A 39
The Rev. S. McComb, D.D 42
The Rt. Hon. the Earl of Sandwich 46
Dr. J. Milne Bramwell 48
Dr. C. Lloyd Tuckey , . 52
Dr. M. B. Wright 54
SPIRITUAL HEALING
CLERICAL AND MEDICAL
COMMITTEE REPORT
A CONFERENCE of representatives of the
Clerical and Medical Professions was held
at the Chapter House, St Paul s, in October
1910 to discuss the asserted results and
the rapid development of " Spiritual " and
a Faith " healing movements. A Special
Committee was nominated to consider and
report upon the best methods of closer co
operation between the two professions.
At a second Conference held in October,
1911, certain preliminary conclusions, or
findings, of this Committee were unanimously
adopted and published and forwarded to
the Diocesan Bishops and the Medical
Corporations.
8 SPIRITUAL HEALING
An enlarged Committee was also ap
pointed :
(a) To continue investigations into the
meaning and scope of " Spiritual,"
" Faith," and " Mental " healing ;
(b) To consider how the dangers con
nected with such treatment by
persons not medically qualified
might best be guarded against ; and
(c) To promote all legitimate co-operation
between the two professions.
The following are the Members of this
Standing Committee :
THE RIGHT REV. THE DEAN OF WESTMINSTER,
C.V.O., D.D. (Chairman}.
SIR DYCE DUCKWORTH, Bart., LL.D., M.D.,
F.R.C.P. (^ice-Chairman).
THE REV. W. G. CAMERON, M.A.
THE REV. CANON C. V. CHILDE, LL.D. (Hon.
Sec.).
THE VERY REV. THE DEAN OF DURHAM, D.D.
THE VERY REV. THE DEAN OF ST. PAUL S, D.D.
THE REV. PROF. G. E. NEWSOM, M.A.
THE REV. PREBENDARY THE HON. J. S. NORTH-
COTE.
THE RIGHT REV. THE LORD BISHOP OF STEPNEY,
D.D.
SPIRITUAL HEALING 9
THE REV. A. W. ROBINSON, D.D.
THE REV. W. M. SINCLAIR, D.D.
STANLEY BOUSFIELD, M.D. (Hon. Sec. and
Treasurer).
CHARLES BUTTAR, M.D.
W. MCADAM ECCLES, M.S., F.R.C.S.
F. DE HAVILLAND HALL, M.D., F.R.C.P.
THEO. B. HYSLOP, M.D., M.R.C.P.E.
H. G. GORDON MACKENZIE, M.D.
J. A. ORMEROD, M.D., F.R.C.P.
SIR R. DOUGLAS POWELL, Bart., K.C.V.O., M.D.,
F.R.C.P.
HOWARD H. TOOTH, C.M.G., M.D., F.R.C.P.
SIR T. CLIFFORD ALLBUTT, K.C.B., M.D.,
F.R.C.P. (Hon. Member).
The Committee have held nineteen sittings,
at many of which evidence was taken. The
witnesses were those who had personally
practised, or made a study of, the treatment
of physical disorders by spiritual or mental
influences. Such cases of asserted cure by
" spiritual " healing as were submitted for
investigation have been carefully examined.
(See Appendix B.)
The Committee wish to acknowledge the
assistance derived from the evidence of many
of the witnesses who had taken great pains
io SPIRITUAL HEALING
in the preparation of their statements and
most kindly allowed themselves to be cross-
examined.
In only one case was the invitation to
attend to give evidence declined.
The following questions formulated by the
Committee were forwarded to each witness
invited to attend, and carefully considered
answers were in most cases given, while much
additional information on the subject was
elicited in reply to further general questions
asked in the course of the interview.
(1) What do you understand by
" Spiritual " healing ?
(2) Do you make any distinction between
"Spiritual" healing and "Mental"
healing ?
(3) Do you connect the " Spiritual " heal
ing of the present day with the
Gifts of Healing in the Apostolic
Church ?
(4) Do you regard moral excellence in
either the healer or the healed as an
SPIRITUAL HEALING n
essential condition for " Spiritual "
healing ?
(5) Do you consider that religious faith
on the part of the sick person is
essential to healing by " Spiritual"
means ?
(6) Have you personal knowledge of any
cases where any organic disease has
been healed by " Spiritual " or
" Mental " influences alone ?
(7) Do you consider that u Spiritual "
healing should be exercised apart
from both medical diagnosis and
supervision ?
ABSTRACT OF ANSWERS.
Questions i and .2. The witnesses differed
in their definitions of " Spiritual " healing
and in their distinctions between " Spiritual "
and " Mental " healing. Some regarded the
former as involving direct, external, Divine
interposition above the ordinary laws of
nature. Others seemed to draw no funda
mental distinction between "Spiritual heal
ing " and " healing by suggestion," except
12 SPIRITUAL HEALING
that the former was of a religious character
and applied through religious rites such as
imposition of hands, unction, and prayer.
Question j. ^Most of the witnesses con
nected the " Spiritual healing " of the present
day with the " gifts of healing " of the
Apostolic Church, regarding these " gifts " as
having been long dormant, though never
entirely interrupted. Other witnesses could
trace no such connexion.
Questions 4 and 5. There was consider
able divergence of opinion as to whether
moral excellence in the healer, or the healed,
was an essential condition for success in
" spiritual healing " ; some regarding it as
being indispensable in the healer, others as
being advantageous though not essential.
Most of the witnesses were agreed that
while moral excellence was not requisite on
the part of the patient, yet faith or at least
expectation of benefit, was an important
contributory factor.
Question 6. Many of the witnesses gave
convincing evidence of beneficial results in
SPIRITUAL HEALING 13
cases of functional or nervous disorders,
obsessions, alcoholism, drug habits, vicious
propensities, etc., through treatment by
" Spiritual " or mental influences. No satis
factorily certified case was adduced of any
organic disease, competently diagnosed as
such, which had been cured through these
means alone. The value of religious and
mental influences as contributory to recovery
was not questioned.
Question 7. A few of the witnesses
thought there was no objection to the exercise
of " gifts of healing " by persons possessing
no medical qualifications ; but the greater
number were keenly alive to the risk and
danger of any independent treatment of
disease by persons not medically qualified ;
and all felt there was room for a closer
legitimate co-operation between the Clergy
and Medical Profession.
With the consent of some of the witnesses,
summaries of their evidence will be found in
Appendix C. These have been in each case
revised by the witnesses themselves.
i 4 SPIRITUAL HEALING
CONCLUSIONS.
After much careful consideration and ex
amination of the matters involved, the
Committee have adopted the following as a
statement of the conclusions at which they
have so far arrived, and as indicating the
points to which they think that their
attention should now be directed.
The Committee fully recognise the gravity
of the opinions which they have formed and
are embodying in this Report. They enter
tain a sincere respect for the convictions of
the many thoughtful and spiritually-minded
persons who have kindly submitted themselves
to examination, and they have weighed the
evidence adduced with careful deliberation.
They would say at the outset that they can
conceive of no limitation to the exercise of
the power of God in stirring the inborn spirit
of man to higher and fuller life; and in
inspiring courage and hope to resist morbid
conditions of the body.
They fully recognise that the operation of
the Divine Power can be limited only by the
SPIRITUAL HEALING 15
Divine Will, and desire to express their
belief in the efficacy of prayer.
They reverently believe, however, that the
Divine Power is exercised in conformity with,
and through the operation of natural laws.
With the advancing knowledge of these
laws increasing benefits are being secured for
mankind through human instrumentality.
Especially is this the case in regard to the
healing of disorders of body and mind.
They consider that spiritual ministration
should be recognised equally with medical
ministration as carrying God s blessing to the
sick, and as His duly appointed means for
the furtherance of their highest interests.
Too often it has been forgotten that health,
bodily and mental, is capable of being in
fluenced for good by spiritual means.
The Committee are of opinion that the
physical results of what is called " Faith " or
" Spiritual " healing do not prove on in
vestigation to be different from those of
Mental healing or healing by "Suggestion."
The term Suggestion is used in this Report
in a wide sense, as meaning the application of
1 6 SPIRITUAL HEALING
any natural mental process to the purposes of
treatment (see Appendix A).
They recognise that Suggestion is more
effectively exercised by some persons than by
others, and this fact seems to explain the
"gifts" of a special character claimed by
various " Healers." It is undoubtedly due
to the striking benefits which sometimes
result from Suggestion that the belief in such
claims has been fostered.
The Committee believe that while the
reinforcement of the faith, hope, courage, and
strength of the sick by religious influences
does not essentially differ in process of
operation from that derived from non-
religious appeals to the mind, yet that the
former may often be the most potent form
of Suggestion.
They are aware that no sharply defined
fundamental distinction can be drawn between
" organic " and " functional " ailments. 1
1 A distinction is commonly made between diseases
which are accompanied by obvious structural changes
in the body, and those which present various features
unaccompanied by such changes. The former are often
termed organic diseases, and the latter have long been
described as functional diseases.
SPIRITUAL HEALING 17
They are forced, however, to the conclusion,
after the most careful inquiry, that " Faith "
or "Spiritual" healing, like all treatment by
suggestion, can be expected to be permanently
effective only in cases of what are generally
termed " functional " disorders. The alleged
exceptions are so disputable that they cannot
be taken into account.
The Committee would emphasise this point,
in order to warn those who resort to u Healers"
in the hope of receiving a permanent cure
that they may thereby be postponing until
too late the medical treatment which might
serve to arrest organic disease.
While making this statement they thank
fully recognise that persons suffering from
organic disease are greatly comforted and
relieved, and even physically benefited, by
spiritual ministrations. Such ministrations
by appealing to the spiritual nature, and
reinforcing the spiritual powers, may contri
bute greatly to the success of the physical
treatment by the medical practitioner.
It is on this account that they desire to see
an increased importance attached to spiritual
1 8
SPIRITUAL HEALING
.
**|
ministrations as contributory means to re
covery. They, however, strongly deprecate
the independent treatment of disease by
irresponsible and unqualified persons.
The Committee while thus stating the con
clusions to which they have been led, as the
result of their investigations, are aware that
their treatment of so wide and complex a
subject has been far from exhaustive. Many
practical questions still remain for careful
consideration, and they therefore propose to
continue their sessions, and to act as a Central
Committee for investigation, information, and
instruction.
The following are some of the more
important points to which the Committee
now propose to direct their attention :
( i ) To formulate a basis upon which some
more clearly defined relationship
and co-operation may be secured
between Ministers of Religion and
members of the Medical Profession
in the treatment of disease.
(2) To inquire carefully into the evi
dence for cases of asserted cure by
SPIRITUAL HEALING 19
"Spiritual" or "Mental" healing
of organic or other serious disorders
submitted for their investigation.
(3) To investigate the degree of success
resulting from the medical practice
of the various methods of treatment
by Suggestion.
(4) To deliver lectures, to publish articles
or occasional papers giving inform
ation to those who may seek it ;
and to warn the public of the
serious dangers incident to the
many irregular and often ignorant
efforts to heal the sick.
(5) To promote the formation of Joint
Committees of Clergy and Doctors
similar to their own, in various
centres, as a means of advancing
knowledge and forming a sound
public opinion.
HERBERT E. RYLE.
DYCE DUCKWORTH.
T. CLIFFORD ALLBUTT.
B 2
20 SPIRITUAL HEALING
STANLEY BOUSFIELD.
CHAS. BUTTAR.
W. G. CAMERON.
CHRIS. V. CHILDE.
W. McAoAM ECCLES.
F. DE HAVILLAND HALL,
H. HENSLEY HENSON.
THEO. B. HYSLOP.
W. R. INGE.
H. G. G. MACKENZIE.
G. E. NEWSOM.
J. S. NORTHCOTE.
J. A. ORMEROD.
R. DOUGLAS POWELL.
ARTHUR W. ROBINSON.
WILLIAM SINCLAIR.
H. L. STEPNEY.
HOWARD H. TOOTH.
THE DEANERY, WESTMINSTER.
April j 1914.
SPIRITUAL HEALING 21
All communications for the Committee
should be addressed to one or other of
the Hon. Secretaries :
THE REV. CANON CHILDE, LL.D.,
8, York Gate, Regent s Park, N.W.
DR. STANLEY BOUSFIELD,
35, Prince s Square, W.
APPENDIX A
"SUGGESTION"
A Note by SIR R. DOUGLAS POWELL, Bart., M.D.,
inserted by desire of the Committee.
ANY definition of " Suggestion " for uni
versal acceptance is very difficult, and yet
it is a word so extensively in use amongst
those who are connected with all kinds of
" faith healing " that it is impossible to be
clear in any discussion of the matter without
a precise definition of the word.
Perhaps one of the definitions in the
Century Dictionary may best be adopted,
viz. : that suggestion is the " action of any
idea in bringing another idea to mind, either
through the power of association or by virtue
of the natural connection of the ideas."
A vast number of our daily actions and
habits become, so to speak, automatically
APPENDIX A 23
registered in our subconsciousness in centres
or springs of activity which reproduce the
actions automatically without arousing our
attention. A certain number of these auto
matic centres and those the strongest are
born with us (evolutional inheritance), such
as centres of physiological function, reflex
actions, &c. Others are early acquired, as
the use of the limbs in walking ; others are
more laboriously learned, such as the more
complex of educated movements, piano-
playing and the like.
The blood supply to organs and tissues,
and the initiation and control of growth,
repair, and secretions are regulated by certain
nerve centres, and are in the main beyond
our control. But we know that a disturbance
in the higher centres may interfere with or
interrupt functions so far removed from the
will as those of the heart, the respiration and
the functions of secretion and nutrition.
From these considerations we may perceive
in how many ways " suggestion," within the
limitations of the above definition, may
influence healthy and morbid functions.
24 SPIRITUAL HEALING
(1) If by suggestion we can allay the
unrest of a disturbing consciousness, we
permit the unconscious or subconscious
functions a freer play.
(2) If by suggestion we can divert atten
tion from a stuttering function be it of
speech or a spasmodic action of muscles, as
in stammering or some cases of spasmodic
wryneck, the smooth action of the unham
pered automatic centres may be restored.
(3) If by suggestion we concentrate the
mind upon a much desired end to be obtained
a healing result we may at the same
time more powerfully direct subconscious
effort in co-operation.
We can, however, expect no results in
those cases in which there is actual lesion of
the nerve centres upon the integrity of
which certain automatic and conscious action
depends ; nor when there is destruction of
any organ or tissue can we expect any auto
matic action to restore it. For example, it
muscles, tendons or nerves are divided by
injury or disease, the automatic stimuli to
APPENDIX A 25
action or to nutrition cannot be expected to
restore their function.
But in the numerous cases of organ or
tissue congestions or effusions which tend to
recovery, the healing process may through
the influence of suggestion be considerably
assisted by nerve force concentrated by will
power, or freed from the conscious inter
ference of anxiety, fear, apathy, despondency.
When, further, as in some forms of
insanity, control or co-ordinating centres are
damaged or inhibited in any particular
portions, exaggerated responses to suggestion
may be obtained within the region of their
control.
There is no doubt that a large number of
mental processes are, i.e., have become by
heredity or education, automatic and so sub
conscious ; and they can be excited by the
stimulus of suggestion upon the centres
which govern them in the same manner as
other function processes ; or they can be
promoted to greater activity by the tem
porary removal of disturbing currents of
conscious thought. Again, such thought
26 SPIRITUAL HEALING
currents can be directed by an effort of will
in aid of automatic effort. Thus reading is,
with educated people, an automatic process.
Concentration may be entirely diverted by
outside disturbances, suggesting thoughts
quite foreign to the subject matter of the
book, but an effort of the will restores the
attention of the reader.
APPENDIX B
INVESTIGATION OF CASES
THE Committee have had a considerable
number of cases brought to their notice, and
the alleged diseases which had been treated
by " Spiritual healing " included :
Cancer ; Cirrhosis of liver, Enlargement
of thyroid gland ; Arthritis, Hip disease ;
Raynaud s disease, Angina pectoris, Secondary
haemorrhage, " Swelling of legs "; Pneumonia,
Toxasmia, Abscess of liver, Erysipelas, Dys
entery, Conjunctivitis; Dipsomania and other
vicious habits ; Epilepsy, Blindness, Deafness,
" Muscular paralysis/ Neuritis, Disseminated
Sclerosis, Tetanus, " Brain fever/ " Paralysis
of bowel," Asthma, Neurasthenia and other
nervous conditions.
In the greater number of cases no medical
evidence was obtainable. The only confirma
tion available as to the nature of the disease
28 SPIRITUAL HEALING
and the result of the treatment was offered
by the " Healers " or their friends. In some
cases statements were received from patients
that they had been cured or benefited by the
treatment.
The Committee have particularly aimed at
investigating any cases in which recovery
would not be generally expected, /.<?., so-
called " incurable " illnesses, whether treated
by Clergymen or laymen ; but in no instance
was medical evidence forthcoming to confirm
any cure by " Spiritual " or Mental healing
of such disease. For example, in the cases
of Cancer, Raynaud s disease and Disseminated
Sclerosis mentioned above, it did not appear
that the course of the actual disease was in
any way retarded.
In the following cases, however, it was
possible to obtain medical evidence both
before and after the treatment.
Case I . Secondary haemorrhage after ex
cision of tonsils.
Bleeding from the throat commenced on
third day after removal of a tonsil. From
APPENDIX B 29
loss of blood the patient became very weak.
She received Holy Unction and shortly after
wards the haemorrhage ceased. The patient
and her mother attributed this result to the
Anointing, but the doctor in attendance
ascribed it to a natural " cessation of the
bleeding from the faintness allowing the blood
to coagulate and form a clot."
Case 2. Malignant tumour of thyroid
gland.
Spiritual healing was not the only treat
ment used, as radium was applied twice for
periods of five days ; and there was marked
reduction in the size of the superficial growth
each time. But the patient died of the
disease in a few weeks, notwithstanding the
temporary diminution in the external signs.
Case j. Partial paralysis of muscles of arm.
The paralysis was due to neuritis of the
brachial plexus occurring five years previous
to the treatment by spiritual healing. The
patient was " ministered to ten times " for an
hour each day ; and felt considerably better
as regards his " nerve tone," and he thought
30 SPIRITUAL HEALING
there was some increase of power in the
hand. When examined some three months
after this treatment, the muscles of the arm
were still wasted and partially paralysed.
Case 4. Case of severe and prolonged
toxaemia.
Although in this case the patient dated
her improvement from the time of the An
ointing, the doctor in attendance believed
that there was "no deviation from the normal
and recognised course in the recovery."
Case 5. Enlargement of thyroid gland.
In this case the patient went " with the
doctor s leave, for the laying-on of hands,
and in a few days after the service was well."
The doctor in attendance considered that "the
causes of the swelling were of a temporary
character," and that the thyroid gland quieted
down and the swelling disappeared, as is
frequently the case.
Case 6. Case of self-inflicted sores.
This was a purely hysterical case and the
eruption was regarded by the medical attend-
APPENDIX B 31
ants as having been caused by the friction
of the patient s wet finger. This patient
suffered also from hysterical loss of sensation
in the throat.
The mental effect of treatment by the
Spiritual healer led to a cessation of the self-
inflicted wounds and to the disappearance of
the other hysterical symptoms. The illness
had been reported to the Committee as "a
very rare and incurable disease with partial
insanity. "
The patient had been treated as an out
patient at one of the London hospitals and
was shown at two of the Medical Societies.
An account of this case of Dermatitis Arte-
facta will be found in the Proceedings of the
Royal Society of Medicine, Dermatological
Section, October I9th, 1911, page 10.
The Committee hope in the future to
continue to collect evidence, and will be glad
to have further cases brought to their notice.
They would point out that for a satisfactory
investigation of any case the following evi
dence is necessary :
32 SPIRITUAL HEALING
(1) A diagnosis by a medical practitioner,
before treatment, with a short history of the
signs and symptoms.
(2) An account of the treatment carried
out, with dates and other details.
(3) A medical examination, after treatment,
by the same doctor if possible, with a detailed
account of the changes which have taken
place.
APPENDIX C
SUMMARY OF EVIDENCE OF VARIOUS
WITNESSES
The numerals refer to the questions to be found on
page 10.
THE REV. FRANCIS BOYD, M.A.
(Vicar of St. Saviour s, Plmlico, S.W.^ formerly
Warden of the Guild of Health}.
In reply to the formulated questions of the
Committee, Mr. Boyd stated :
Question I. That he should define "Spiritual
Healing " generally as the healing of the body by
Spiritual means. He suggested, however, that the
phrase should be confined to those methods men
tioned in Holy Scripture, viz., imposition of hands
with Prayer and Holy Unction.
Question 2. He distinguished " Spiritual Heal
ing " as being religious ; from " Mental " as non-
religious.
Question 3. He did not connect modern
Spiritual Healing " with the Gift of Healing "
mentioned by St. Paul in ist Corinthians xn.,
33 C
34 SPIRITUAL HEALING
which was one of the " extraordinary " Gifts, but
there might be examples of that gift at the present
day, under extraordinary conditions of psychical
activity.
Question 4. He did not regard moral excellence
on either side as essential.
Question $. But he did regard religious faith as
essential, though he admitted that in some cases
spiritual means might operate as mental suggestion.
Question 6. He did not possess any personal
knowledge of cases of organic disease cured by
Spiritual or Mental means alone. ^~
Question 7. The last question he answered
emphatically in the negative.
In his replies to general questions from Members
of the Committee, Mr. Boyd stated :
That the cases he had attended were of a
functional kind, and his evidence upon these would
be of no use to the Committee as they had been
under concurrent medical treatment. He had no
case-book of results. His treatment was by laying
on of hands with prayer, and Holy Unction, but in
regard of raising expectation, or delaying any
operation, he would take no responsibility, and
would do nothing in the nature of healing except
with the authority of the medical attendant. He
would make no alternative between treatment by a
priest and by a doctor. Still he did not think that
the healing of the sick should be confined exclu-
APPENDIX C 35
sively to the medical profession, but that the clergy
should act in a way complementary to the doctor at
the patient s request, but with the doctor s approval.
He did not think it part of a doctor s business to
use religious methods, nor of a clergyman s to use
medical methods. The ground of " Spiritual
Healing " was the commission given by Jesus
Christ to His Church to " heal the sick." What
ever power or authority was implied and bestowed
by such commission resided in the Church as a
whole, and might, he thought, be properly exercised
by any clergyman, though he was not prepared to
assert that no layman could possess it.
All he was pleading for was an extended use ot
the resources of religion in the healing of disease,
and by disease he meant anything contrary to
health.
THE REV. W. F. COBB, D.D.
(Rector of St. Ethelburga, Bishopsgate, E.G.)
Dr. Cobb stated that he was no authority on the
subject though he had studied the matter and come
to some definite conclusions thereon.
i. That he excluded from the term "Spiritual
Healing " all magnetic, psychical or spiritualistic
treatment of sickness. He regarded it as the direct
answer to prayer, though the results of " Spiritual "
and Mental Healing might be apparently identical.
2. Yet the difference was fundamental : in the
former Christ was the direct Healer through a
C 2
36 SPIRITUAL HEALING
human channel ; the Divine Power to heal was
present but required some focus through which to
act.
3. He thought the Apostolic "Gifts of Healing"
were of a more magnetic or psychic character and
on a lower plane. He did not connect modern
" Spiritual Healing " with the gifts of the Apostolic
Church as described in the New Testament.
4 and 5. Dr. Cobb stated that to a man with
a deep sense of spiritual things, the existence of
"moral peculiarities" was not a bar to his being
the channel of Spiritual Grace to other lives and
bodies. That spiritual excellence was necessary
to the healer and " Spiritual Healing " was open
to any pious person, clerical or lay, though he
deprecated every " spiritually minded " person
experimenting to see if possessed of "the Gift" ;
also he admitted much harm was being done by
untrained persons employing this method of treat
ment. As regards the sick person, he considered
religious faith to be nine-tenths of the battle, but
not essential.
6. He stated he had no knowledge of any cures
of organic disease by spiritual means ; nor should
he expect them, though he would not be surprised at
any occurrence of such cure. He was connected
with " prayer groups " in which sick persons were
prayed for, in most cases without their knowledge ;
in several cases cures had resulted but he could
furnish no formal proofs of any case of cure. All
functional disorders, however, were specially sus-
APPENDIX C 37
ceptible to cure by the Divine Spirit. He was
also connected with a Home on the lines of the
Emmanuel Movement, where medical men diag
nosed cases ; and where cases of inchoate lunacy
and other nervous disorders not always open to
hypnotism, nor susceptible to treatment by sug
gestion, were on a way to cure through the calm of
religious influences.
7. In his sense of the words " Spiritual Healing,"
doctors could not take note of it ; though a wise
person praying for a sick person would consult a
doctor to know what to pray for. The use of
drugs he would limit to the doctor, the imposition
of hands he would not ; but in the latter something
should be known of the case. He would place no
limits on benefits of Spiritual Healing. He would
not hesitate to pray for cure of a mortal cancer ;
but would not expect a cure, though the soul would
be benefited and the body indirectly through the
soul. He regarded the Spiritual power as the direct
Gift of God, and therefore neither doctors nor
clergy could supervise it.
THE REV. PERCY DEARMER, D.D.
(Vicar of St. Mary the Virgin, N.W.^ Chairman of
the Guild of Health}.
I. Dr. Dearmer was unable to give any brief
definition of "Spiritual Healing." He had given
his definitions in [his book] " Body and Soul." He
regarded it as Spiritual influence which penetrated
to the subconscious mind and through that would
3 8 SPIRITUAL HEALING
affect the body. There was nothing new in it.
It depended on what was meant by the Holy
Spirit ; the word " Spiritual " meant just so much to
him.
2. Though he differentiated " Spiritual " from
" Mental Healing " he did not draw any sharp
distinction, and was perfectly content with the
word " mental " ; unless the character was touched
religiously and not intellectually. Mental gifts
were after all among the sevenfold gifts of the
Spirit.
3. He connected the " Spiritual Healing " of
the present day with the Gifts of Healing" of
the Apostolic Church. He was prepared to say
Christ s miracles were by suggestion, if that
word was properly understood.
4. He did not regard moral excellence either in
the healer or the recipient as essential to healing
by Spiritual means. Though a good person had a
better influence upon a person s character ; yet
ordinary dominance of the will might have the
same effect as spiritual influences. He would not
assert that modern Spiritual healers were on a higher
plane than Mesmer or produced better results. He
believed Spiritual Healing might operate at a distance,
in analogy with telepathy on persons at the time
unconscious of the power being exercised in their
behalf ; and that therefore religious faith was not
essential on the part of the recipient, though of
great importance.
APPENDIX C 39
5. He had not undertaken the work of a
Spiritual healer himself. But ordinary pastoral
ministrations, prayers or a cheering word, with
unction or imposition of hands, had ameliorating
results.
6. He had no cases to offer.
7. He would prefer that "Spiritual Healing"
should be subject to prior medical diagnosis and be
under medical supervision. But better without
it than not at all. It would be better to keep
Spiritual and medical healing together ; and to be
carried on more strenuously than at present.
THE REV. J. C. FITZGERALD, M.A.
(Community of the Resurrection^ Mir field].
Mr. FitzGerald stated :
i. By " Spiritual Healing" he understood the
eternal mission given to the Ministry by Our
Lord. The healer was simply a passive instrument
in the hands of Our Lord. "I am a Minister of
the person of Christ. It is the personality of
Christ working in the Church and through the
Ministry. I wait myself for the Lord to pour His
healing power through me. I do not consider that
the gift of Spiritual Healing is confined to the or
dained clergy, but also belongs to the Charismatic
people, laymen and women. It is the extension of
the Incarnate Life in the Church."
2. Spiritual Healing is distinct from Mental
40 SPIRITUAL HEALING
Healing. In the latter the personality of the healer
is the great thing. In the former the healer is
simply a passive agent of our Lord, " if the Lord
will."
3. Mr. FitzGerald connected the Gifts or
Spiritual Healing of the present day with the Gifts
of Healing of the Apostolic Church, and looked
forward to the restoration of the material basis of
healing, /.*., the laying on of hands and Unction,
the manual acts with the word of power ; and
even looked forward to the day when death,
physical death, would be swept away from the
World.
4. U I certainly regard moral excellence in the
healer as an essential condition for Spiritual
Healing, but not necessarily in the person to be
healed."
5. " Yes, an initial faith, /.*., a faith which will
bring the patient to the healer is essential, except in
cases of obsession."
6. Mr. FitzGerald did not feel qualified to dis
tinguish between organic and other diseases, but he
cited the following cases in which he asserted that
he had effected a cure by " Spiritual Healing."
1. A case of Arthritis, diagnosed by a doctor who
had given up the case as hopeless. Gradual
cure.
2. " Rheumatism of the Optic Nerve " (girl, 22).
Quite blind, her doctor had pronounced case
APPENDIX C 41
hopeless. Instantaneously cured by imposi
tion of hands. "I have evidence of the
diagnosis from her doctor " [not produced].
3. Two cures of Epileptic men.
4. A case of Conical Cornea. No medical
evidence.
" Nearly half the cases I have treated in the last
ten years have been mental. I have had no abso
lute failures, but there are a great many cases where
the physical has not been healed, but the Spiritual
has. I have had three or four cases that died
(including two cancer cases), but in each case it was
not so much death as a translation, and pain was
removed."
7. " I would always rather work with the medi
cal man, but there are cases which have been given
up by the doctor. I have sometimes worked alone,
but I think medical aid should be used with the
Spiritual. I aim more deliberately at the Spiritual
than the bodily healing, but I think there should be
combination between clergy and doctors."
Mr. FitzGerald thought that everyone should
strive to ascertain by experiment if they possessed
this "Gift of Healing." He, himself, felt power
going forth from him, and some stated that they
had seen rays emanating from his hands as he placed
them on patients.
He did not, however, think the imposition of
hands was essential, as he had to treat many cases
at a distance.
42 SPIRITUAL HEALING
THE REV. SAMUEL McCoMB, D.D.
(Joint Founder of the Emmanuel Movement in
America}.
Dr. McComb supplied the following considered
replies to the usual questions :
i. and 2. The terms "Spiritual Healing" and
<c Mental Healing " are used in connection with so
many doubtful theories that I prefer to use a word
which is free from these associations " Psycho
therapy."
3. Not in any miraculous way. The Gifts of
Healing, like the gift of edifying religious speech,
sprang out of the spiritual life of the Church, the
new enthusiasm of humanity which came from
Christ. The greater the faith of the Church the
more powerfully will She teach and heal ; yet both
teaching and healing must be psychologically
mediated.
4. Only in the same sense in which it is
necessary for the highest prophetic excellence in
the case of the healer. In the case of the healed
(e.g., in an immoral habit), the desire of being
better is necessary.
5. It depends on the nature of the case. We
know that in many types of semi-nervous, semi-
mental trouble that religion has therapeutic value.
The weakness of ordinary " scientific " psycho
therapy is that it is not scientific enough. It does
not recognise the psychological value of religious
faith in certain instances.
APPENDIX C 43
6. No. Such evidence as I can find has failed
to convince me that a truly organic disease can be
cured by mental influence alone.
7. Most certainly not.
Dr.McComb further stated that the "Emmanuel"
effort in Boston, U.S.A., is under strict medical
control. It aims at combining the forces of religion
with the results of modern medical and psycho
logical science in the cure or alleviation of
functional disturbances of the nervous system,
where an ethical or spiritual problem is involved.
It differs from irregular healing cults by being based
on modern science; it differs from ordinary psycho
therapy by its belief in the healing forces of religion
and in the value of an ethical discipline of the will.
The clergymen who have organised this work keep
on their own ground. They are teachers of religion
and ethics. They are not doctors of medicine,
and are as jealous for the rights and dignity of the
medical profession as they are for the reality of
religion and the rights of faith. They believe that
the discoveries of medical science are as much a
revelation of the Divine Will as the Ten Com
mandments or the Sermon on the Mount. They
also think that the true answer to Christian Science
and allied movements is practical proof that science
and faith joined together can do all that these cults
can do, and at the same time preserve mental
sanity and spiritual integrity.
In reply to general interrogation by the Com
mittee :
44 SPIRITUAL HEALING
Dr. McComb said that the work with which his
name is identified is psychotherapy with great
limitations. It is only concerned with those cases
of disorder where there is a moral or spiritual or
psychological problem involved.
His theory is that he operates by suggestion upon
a spiritual influence in the man, who is thus lifted
by an outsider through psychic energies, which he
cannot himself arouse. The Divine Spirit is the
ultimate cause of the process, but the approximate
cause might be called suggestion. The course of
spiritual treatment varies with each case, and he
does not draw a sharp distinction between
religious and non-religious methods. In persons
who have no religious faith it is sought to create
such faith and to bring the man into a larger and
fuller life. Dr. McComb agreed that persons who
are not in Orders can successfully use this particular
form of psychotherapy if they are teachers of
ethics and religion, or Christian men with faith in
the restoration of depraved nature. Although
every one can make an effort, there are differences
in the influence produced, and he believes that
behind is the healing energy of God Himself.
Dr. McComb said that in treating cases he would
make the general assertion that God is the source
of healing power, that He is on the side of peace
and health of mind and body, and that He is dis
tinctly opposed to disease and sin. But Dr.
McComb would not dogmatically say to any
individual case what the ultimate result will be,
APPENDIX C 45
even to get the advantage of more powerful
suggestion.
All organic diseases are barred and the work is
confined to those functional cases where there are
some moral or spiritual or psychological problems ;
also Dr. McComb has not sufficient evidence to
warrant him believing that there is any power over
any form of what is called organic disease. He
would not take purely mental cases, he would
treat functional melancholia but not pathological
melancholia. Treatment had been successful with
phobias, fixed ideas, hysteria, sexual vice and similar
classes of disease. There was a high percentage of
improvement in neurasthenia and psychasthenia,
but the percentage of success is greatest in cases of
alcoholism.
The disorder in which Dr. McComb is specially
interested is Alcoholism, and the subject is first
sent to a physician for a certain drug treatment.
There is nothing secret about this treatment, but as
applied it eliminates the alcohol. The subject then
returns to Dr. McComb for purely moral or psycho
logical treatment, which may involve half a dozen
methods, including suggestion, re-education moral
and spiritual, removing social causes, and appealing
to whatever is felt will affect the subject.
There is a religious, informal service in the
Church every Wednesday evening to which sick
persons and their friends come, but no declarations
are ever asked for. Only about forty per cent, of
the persons who apply for treatment are taken, and
46 SPIRITUAL HEALING
the doctor decides whether each particular case is to
be treated or not. It was scarcely correct to speak
of doctors sending patients to him for treatment, as
he is little better than a kind of assistant or helper.
He and [The Rev.] Dr. Worcester had several
hundreds of patients in a year, but they received
no fees for treatment, and had no special home into
which patients are received for treatment as the
studies of the Clergy are used.
In other cities in America, for example, in New
York, Northampton, Detroit, and San Francisco,
there are other Clergy carrying out similar treat
ment. But Dr. McComb said he knew of no
systematised effort in this country by any of the
Clergy to carry on his particular line of treatment.
THE RIGHT HON. THE EARL OF SANDWICH,
K.C.V.O.
The Earl of Sandwich stated that about five
years ago he had occasion to consult Mr.
about a sick man who had undergone an operation
and who was considered incurable; and Mr.
then told him that he possessed the same power or
healing as himself. He then realised that he pos
sessed the power and was able to account for many
extraordinary events which had previously occurred
to him. He had in very many cases since that time
exercised the power invariably with success.
In reply to the formulated questions of the Com
mittee Lord Sandwich stated that it was impossible
APPENDIX C 47
for any man to answer the questions ; but in reply
to them he stated :
i. That no man could define "Spiritual Healing."
2. That no man could distinguish between Spiri
tual and mental healing.
3. That he had no authority to connect his
power with the Gifts of the Apostolic Church ; but
that St. Paul had taught that to some should be
given the Gift of Healing.
4. That he had no knowledge as to whether
moral excellence was necessary on either side, and
that he should most certainly not constitute himself
the judge of any one s moral excellence.
5. That he had no knowledge on the subject.
In his experience the patients had invariably
received benefit, it was therefore obvious that they
had realised the power.
6. That through this power organic disease had
been healed.
7. That in his experience the sick and suffering
have invariably been attended by the surgical or
medical profession. That he was always willing to
work with them, and that doctors had asked him to
work with and for them.
That he would treat cases with or without doc
tors whenever he was requested or directed. That
the character of a patient had no relation to his
work. That the attendance of a doctor was the
48 SPIRITUAL HEALING
patient s concern not his. That he would never
interfere with any doctor.
In answer to general interrogation, Lord Sand
wich began by stating that he was perfectly conscious
that the Committee could not understand his know
ledge or his power, nor could he explain to them
what he himself did not understand. That he
recognised his power as a Divine gift. That he
acted entirely on direction or intuition as to what
cases he should treat. That the means he chiefly
employed were the laying-on of hands and prayer.
That he did not find it a great effort, except in
acquiring faith in long and severe cases. In the
relief of pain, the effort was obviously less as the
relief was so rapidly brought about.
Lord Sandwich mentioned several cases in which
he had relieved pain permanently or effected cures
in persons suffering from cancer, paralysis, sciatica,
neuritis, tic, blindness, mania, &c.
He was unwilling to undertake to furnish the
Committee with particulars of his cures. They
were indisputable and could be supported by the
evidence of very many people, including members
of the medical and clerical professions.
DR. J. MILNE BRAMWELL.
(Author of" Hypnotism and Treatment by Suggestion"
&V.)
Dr. Bramwell stated he was not in a position to
answer the formulated questions of the Committee
categorically. These, therefore, were not (as usual)
APPENDIX C 49
put to him from the Chair. In the course of his
statement, however, the following were informal
replies to those questions :
1. He thought there was much loose talk and
confusion of terms which required more precise
definition. He could not differentiate between
" Spiritual Healing " and healing by Suggestion.
2. He suggested that "Mental" healing might
exclude the religious element and be in fact
"Psychical" healing, and that he did not himself
introduce any religious element into his treatment
by suggestion. He was unaware of any power of
suggestion which might be possessed by a clergyman
which could not also be possessed by a medical
man. He deemed the treatment by a clergyman
as unnecessary.
3 and 4. No reply. He laid claim to no occult
power of any kind.
5. The element of " Faith " was entirely elimi
nated in a majority of his cases, as he had the
11 picked failures " sent by other practitioners ; but,
on the other hand, "you must have faith or expecta
tion on the part of the patient to produce a cure,
in cases of so-called Christian Science, Spiritual
Healing, and the like."
6. In organic diseases suggestion was useful in
relieving pain, insomnia, &c., but was not directly
curative. He did not pretend to cure any organic
disease, only functional disorders.
7. A layman (i.e. a person not qualified medically)
might possess the art of powerful suggestion, but
50 SPIRITUAL HEALING
then he would not know how to use it, or how to
treat a case if unable to diagnose the disorder. He
would "suppress such a man at once." He had
seen cases where religious excitement and emotion
far from curing had been productive of nervous
functional disorders.
In reply to general questions Dr. B ram well
stated :
A. As to the nature and working of Suggestion
as a therapeutic agent.
He attempted to call into action certain forces of
his patient s own brain, through the secondary
consciousness. He could not explain how sugges
tion worked ; but he regarded the theory of this
"Secondary Consciousness" as a working hypothesis.
Nor could he explain why a suggestion to the
secondary consciousness should, as it did, often pro
duce a result absolutely different to any appeal to
the normal consciousness. The personal element
was a strong one, and sympathy an important
factor. Any medical man could learn the technique,
but all could not exercise it with equal efficiency.
He did not regard it as a dangerous power, for he
had found it impossible to make an effective sugges
tion to the secondary consciousness which would be
against the moral sense of the normal one. Often
the former would appear to be more morally sen
sitive than the latter. He did not use hypnotism,
and found passes or stroking the patient unnecessary.
Suggestions could be conveyed by writing or
telephone ; though he, himself, did not employ
these agencies. He did not find there was an
APPENDIX C 51
increased susceptibility to suggestion or the contract
ing of a " suggestion habit," on the contrary will
power was increased, and patients seldom returned
for further treatment.
B. In reference to the class of cases most
susceptible of treatment by suggestion.
Among the most frequent cases in which he was
consulted were those of obsessions, alcoholism, drug
and impurity habits. He cited many cases of cure
of obsessions, a large proportion of which (short of
actual insanity) were curable by suggestion and by
no other means. He had not 10 per cent, of failures.
In certain types religious influences might produce a
powerful suggestion, but cases of religious melan
cholia were among the most difficult to deal with, as
also were those of hysterical trouble.
C. As to methods of treatment by suggestion :
This is not usually commenced at first visit. He
studied the mental conditions of his patients, and
other circumstances affecting them, before deciding
the kind of suggestions to be given. He never
told the patient he could cure him but if he had
done so in similar cases told him so, and that he
should attempt to call into action certain forces of
the patient s own brain. His great endeavour was
to get the patient as mentally quiet as possible, and
while making the suggestions which he uttered in a
whisper or low tone, he told the patient he did not
wish them listened to. He claimed that he had
had frequent results where every other means had
failed, and never a death in his twenty-two years of
52 SPIRITUAL HEALING
practice, also his own powers had increased by
exercise. Most of the cases of cure, and much
of Dr. B ram well s evidence, will be found in his
book.
DR. C. LLOYD TUCKEY.
(Author of " Psycho-Therapeutics" &c.)
(1) Dr. Tuckey thought " Spiritual Healing "
was miraculous, Divine help from outside, non-
physical and outside the ordinary laws of nature.
He should like to think it existed but had no
personal experience.
(2) He made a distinct separation between
"Spiritual" and "Mental" healing, as by the latter
he understood healing by the exercise of normal
means and latent powers, such as suggestion " the
power within ourselves but not of ourselves which
makes for health."
(3) He connected "Spiritual Healing," but not
necessarily Mental Healing, with the Gifts of
Healing of the Apostolic Church.
(4) He did not regard moral excellence in either
healer or healed as an essential condition for
Spiritual Healing, though he deemed that of the
healer to be an important factor.
(5) He thought the patient should believe in the
moral excellence of the healer though the belief
may be ill-placed ; e.g., in the case of the late
Dr. Dowie who did effect cures (mental).
(6) He had no knowledge of any case of organic
APPENDIX C 53
disease healed by Mental or Spiritual influences
alone. Many cases at first so diagnosed on sub
sequent scientific examination proved not to have
been organic, and he did not think such disease
was likely to be cured by either Spiritual or Mental
Healing. He had seen no case in England that he
could call miraculous.
(7) He felt very strongly that Spiritual Healing
should not be exercised apart from both medical
diagnosis and supervision, though he did not see
any objection to the clergyman exercising any
power he might have, if a medical man was not
available. He thought the clergy should be called
in by the doctors more often than they were at
present. He had himself sent patients to the
clergy.
In reply to general questions from various
members of the Committee, Dr. Lloyd Tuckey
stated that :
He deemed suggestion to be the basis of all
mental healing, and that was the work in which he
was specially engaged. It was a matter of appeal
to the subliminal consciousness. He appealed to
the inner self of the patient. Suggestion controlled
not only the imagination but also the functions ot
the body. He had seen stigmata produced by
suggestion, and he cited cases. He regarded mental
healing as a grade of hypnotism, and the practice
of " Unction " as beneficial to a patient as being
encouraging, arousing hope and producing a state of
ecstasy. In ecstasy, as in deep hypnotism, organs
54 SPIRITUAL HEALING
and functions are reached which are beyond the
action of ordinary will power or consciousness.
While in regard to a false conception of life and
vicious habits a medical man might be helped in his
treatment by the clergy, as both the "Spiritual"
and physical sides might be appealed to. Hypnosis
was only a vehicle of suggestion, and in his practice
and experience he found it useful in treating by
suggestion cases of alcoholism, immorality, klepto
mania, &c. He did not regard hypnosis as weaken
ing the will-power, though there was a great danger
of wrong suggestions being made. It should be
regarded as a serious medical treatment and he
would not advise any clergyman to use it without
training. He had not much faith in treating at
a distance, if by that telepathically is implied, though
it could be done easily (through the telephone or
by letter) in the case of persons who had been
frequently hypnotised.
DR. M. B. WRIGHT.
(Author of " Suggestion" &c.)
(i)and (2) No definition of "Spiritual Healing"
was given. Dr. Wright stated that it would be
extremely difficult to analyse the different kinds of
" suggestion." One man might put them into one
category, and one into another. " Spiritual Heal
ing " seems to depend on a belief in the intervention
of some force from outside which is invoked. In
Mental Healing we appeal to forces in the patient s
own organism. He did not rule out religious
APPENDIX C 55
influences, but said there is no evidence that the
results of <c Spiritual Healing " are more than
replicas of treatment by suggestion. The organism
itself has the power to do the work, though religious
teaching and traditions may sink into the sub-
consciousness and again be called forth by " sugges
tion."
(3) No evidence offered.
(4) As to moral excellence in agent or patient,
Dr. Wright in reply to other questions stated that
probably a criminal might be influenced by sugges
tion to commit crimes or immoral acts, but speaking
generally a direct suggestion to crime would not
be operative. A person using "suggestion" has
tremendously privileged and intimate relations with
his patient.
(5) The Element of Faith. " You get the same
results whatever the belief. It does not depend
upon the objective truth of the system or denomin
ation. They occur in Buddhists and devil dancers."
(6) As to results of treatment of disease by
" suggestion," Dr. Wright gave copious details. He
stated : " I have no experience of definite cure of
lesions. I should never attempt a cure in such a
case. I should discredit the idea that any form of
mental or spiritual treatment would have any
curative effect upon a definite lesion. Blushing
and flushing and purely functional cases are curable
by suggestion, but it would not touch locomotor
ataxy. Hysterical contractures, which seem in
curable by electricity and deepest hypnotism might
be cured by psychical means. I have relieved
5 6 SPIRITUAL HEALING
writer s and piano cramp by suggestion though I
do not understand the process. Stammering is most
difficult to cure. Constipation or digestive troubles
in many cases are curable, but not generally if of
long standing. I have had many cases of good
results in phobias and sexual obsessions where
other, even religious, influences have totally failed.
Self-suggestion is most difficult to awaken in actual
practice, though the suggestion and echo of the
voice of another may come up after treatment,
automatically. I have had cases of epilepsy where
the fits have been lessened in frequency and
intensity apart from medical treatment.
Many cases of sexual perversion can be cured,
but only where the will is upon the side of a cure,
this by appeal rather to the physical than to the
moral side, and in a way clergymen could not
appeal, though the ethical desire can be quickened
from the religious side. I do not rule out the
" Spiritual " side except where it has failed.
(7) As to practice of treatment by " suggestion "
without medical supervision and diagnosis, Dr.
Wright thought there was enormous risk in dealing
with any case without medical intervention, even
to give relief from pain might be doing harm. Each
case should be diagnosed and determined by a
medical man. It would be a gross mistake to
dispense with it. The danger comes in when a
man is dealing with a case without knowledge of
the disease underlying the symptoms.
R. CLAY AND SONS, LTD., BRUNSWICK ST., STAMFORD ST., S.E.
