among its advocates: George Morris, Our Lord's Permanent Healing Office in His Church; W. E. Boardman, The Great Physician; The Lord That Eealeth Thee, 1881; and Faith Work under Doctor Cullis in Boston; A. B. Simpson, The Gospel of Healing, 1884; The Holy Spirit or Power from on High, 1899; and Discovery of Divine Heal- ing, 1902. The doctrines involved are discussed by A. A. Hodge, Popular Lectures on Theological Themes, 1887, pp. 107-116; cf. also A. F. Schauffler, The Century Magazine, December, 1885, pp. 274 ff. The whole question is admirably canvassed in L. T. Townsend, Faith Work, Christian Science and Other Cures, 1885; J. M. Buckley, Faith-Healing, Christian Science and Kindred Phenomena, 1892; A. T. Schofield, A Study of Faith-Healing, 1892; W. S. Plummer Bryan, Prayer and the Healing of Disease, 1896; W. R. Hall, "Divine Healing or Faith-cure," Lutheran Quarterly, New Series, vol. XXVII (1897), pp. 263-276. The literatures attached to the articles, "Faith-healing," in Hastings's Encyclopedia of Religion and Ethics, and "Psychotherapy," in The New Schajf- Herzog Encyclopedia of Religious Knowledge, will suggest the works on the action of the mind on the body. P. Dearmer's Body and Soul. An Inquiry into the effects of Religion upon Health, with a Description of Christian Work of Healing from the New Testament to the Present Day, 1909 (9th ed., 191 2), deserves perhaps special mention, as presenting the matter from a high Anglican standpoint, and on the basis of pantheizing theories of being which leave no room for real miracles, whether in the records of the New Testa- ment or in the healings of subsequent times. See also J. M. Char- cot, "The Faith-cure," in The New Review, VIII (1893), pp. 18-31, which discusses the matter, however, with Lourdes particularly in mind.
NOTES TO LECTURE VI
MIND-CURE
i. Intermediate positions are, of course, possible in the abstract, in which the cure is ascribed both to faith and to God acting re- inforcingly or supplementary. But these possible abstract points of view may be safely left out of account.
2. Ecclus. 38 : 1 ff.
3. This is, of course, the common representation. Thus, for example: H. H. Goddard, The American Journal of Psychology, vol. X, 1898-1899, p. 432: "As a matter of fact the principle is as old as human history"; H. R. Marshall, The Hibbert Journal, vol. VII, 1909, p. 293 : "Were the complete history of medical science written,
MIND-CURE 313
it would without doubt appear that the treatment of disease through what seems to be mental influences has prevailed in one form or another ever since man began to realize that certain illnesses are curable."
4. How little they can be ascribed to it has been shown by R. J. Ryle, in an article entitled "The Neurotic Theory of the Miracles of Healing," in The Hibbert Journal, vol. V, April, 1907, pp. 572-586.
5. Sir William Osier, The Treatment of Disease, 1909, speaks of the necessity in all cases of "suggestion in one of its varied forms — whether the negation of disease and pain, the simple trust in Christ of the Peculiar People, or the sweet reasonableness of the psychotherapist." Cf. especially William James, The Varieties of Religious Experience,21 1911, pp. 712 ff.; Stephen Paget, The Faith and Works of Christian Science, 1909, pp. 204 ff.; Henry H. God- dard, The American Journal of Psychology, vol. X, 1 898-1 899, p. 481. That this is not the account given by the practitioners themselves lies in the nature of the case. Consult, e. g., C. H. Lea, A Plea for . . . Christian Science,2 191 5, pp. xv, 70 ff., who appeals to "an ever-operative principle of good, or spiritual law, underlying all life which is here and now available for all mankind." For that matter consult Elwood Worcester, Religion and Medicine, p. 72; on pp. 67 ff. Worcester speaks quite in the spirit of the Spiritual Healers spoken of above.
6. Samuel McComb, The Christian Religion as a Healing Power, 1909, p. 117: "It does not believe that its cures are due to any miraculous agency . . ."; Religion and Medicine, 1908, p. 311: "We dare not pray to God to work a miracle, that is, to violate one of those general laws by which He rules the physical world."
7. Religion and Medicine, p. 14, note; The Christian Religion as a Healing Power, p. 99.
8. The Christian Religion as a Healing Power, p. 39. The rem- edy which Wesley proposed, however, was not that the minister should turn physician, but that the physician should become Chris- tian: "It follows," he writes, "that no man can be a thorough physician without being an experienced Christian."