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By Charles Buttar, M.D.

Widespread interest has been taken of late in what is called ‘Spiritual Healing,’ or ‘Healing by Spiritual means’; interest which is manifest from the popularity of such books as ‘Religion and Medicine,’ and ‘Body and Soul,’ no less than from the thoughtful articles contributed to this volume by many eminent authorities. Yet it may be observed that, although some of these contributors belong to the profession of medicine, it is doubtful if many medical men are acquainted with the objects and purpose of Spiritual Healing, and probably few of them regard the movement seriously. It is unwise, however, to adopt an attitude of indifference towards the aspirations of earnest men, so that it seems well to attempt to define the position of medicine with regard to such methods of healing, to investigate the cures alleged, to utter some warning as to possible dangers, and to inquire how far the results justify the movement, and to what extent it is possible to adapt the processes of Spiritual Healing to recognised forms of treatment.

Spiritual Healing has been hailed with enthusiasm by certain members of the Church of England, under the impression that it constitutes a resumption of the early powers of Christianity as evidenced in the miracles of healing ascribed to Christ and His Apostles. A theological discussion as to the possibility of miracles occurring at the present day is outside the scope of this article, but it would be well to define the standpoint from which the medical man approaches all investigations connected with disease.

The researches of scientists are conducted by the methods of observation, experiment, and induction; it is the medical man’s duty to observe symptoms, to experiment as to their cause, to investigate possible remedies, and to apply these to the relief or cure of disease. In recent times much has been done towards elucidating the influences of mind upon body and its diseases; but so far questions connected with the Spirit have been regarded as outside the scope of medicine.

The minister of religion, on the other hand, has been content hitherto to leave questions of physical health to be dealt with by the doctor; he has not interfered to any extent in mental questions, and his chief concern has been with what is called the ‘Spirit.’ It would seem a little difficult to define the attributes of Spirit, or to draw a sharp line of division between spirit and mind; but, however this may be, spirit has usually been considered as opposed to matter, and no influence over the material diseases of the body has been ascribed to it. Whatever views the Church may have held as to the miracles of healing mentioned in the New Testament, she has to some extent kept them in the background; and it is possible that they might have remained there, but for the success obtained by certain irrational cults that have sprung into being, with the object apparently of abolishing both parson and doctor. The foundation on which all these sects are based would seem to be a passage in the Epistle of St. James, chap. v. verses 14, 15, which reads as follows: ‘Is any sick among you? let him call for the elders of the Church; and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up.’

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.

In the second place, a fair comparison must be made between the results obtained by the method under investigation, and by other means of treatment. Warts may disappear rapidly under many forms of treatment, or with no treatment at all. To attribute the disappearance of warts to Spiritual Healing would be very unsafe argument.

Thirdly, a careful distinction must be drawn between the cure of a disease and the relief of subjective symptoms.

It is in this matter of subjective symptoms that Spiritual Healing appears to have obtained the greater part of whatever success it can boast. There is some evidence that under this treatment pain may be relieved, and there is little doubt that patients attain a calmer, happier and more confident frame of mind, however hopeless their disease may be. Their outlook on life is improved, their thoughts are directed into other channels, and the pain is forgotten, or hindered from rising into consciousness.

Yet there are certain dangers connected with the process, to which attention should be called. It is well to remember that, in cases such as incurable cancer, false hopes are being raised, and the patient is deluded into a vain belief that he will recover. How far this is justifiable is a matter for philosophical discussion; moreover it is true that most doctors allow their patients to delude themselves with the same vain hopes. Still, it might be better that ministers of religion should strive for the spiritual welfare of their charges, rather than help directly to maintain these delusions as to physical conditions.

More important still is the possibility that treatment, that might be effective in the early stage of a disease, may be postponed until too late, in order that a trial may be given to Spiritual Healing. It is all very well to say that ordinary medical means are recognised and that the follies of the Peculiar People and of the Christian Scientist will be avoided; but it must be remembered that a literal reading of the text of St. James undoubtedly may suggest to a deeply religious person that medical methods are of minor importance. ‘The Prayer of Faith shall save the Sick’: is it not possible that the sufferer may possess a grain of that faith that will remove mountains? And in the end that small focus of malignant disease, that might have been eradicated by the surgeon’s knife, has extended and disseminated itself until all hope of cure is gone. And such results are more likely to follow while this treatment remains in the hands of untrained laymen. There is great danger that an earnest person, with limited knowledge both of theology and of medicine, may come to regard himself as superior to theologian and physician, owing to the fervour of his faith, combined possibly with a belief that he is endowed with special powers. It is on practical points such as these that the medical man is entitled to expect an expression of the views of the Church; and in this connexion it is permissible to hope that in the examination of ‘special powers’ the authorities of the Church will be content to be sceptics, in the true sense of the word, until irrefutable proofs of the possession of these powers are produced.

In attempting to inquire how far the results obtained by Spiritual Healing justify the movement, the medical man is met by the difficulty that exists in obtaining evidence. It is true that there is a Society whose objects are stated thus:

1. For the cultivation, through spiritual means, of both personal and corporate health.

2. For the restoration to the Church of the Scriptural practice of Divine Healing.

3. For the study of the influence of Spiritual upon Physical well-being.

Investigation of the literature published by this Society does not throw much light on the methods by which these objects are pursued. A pamphlet entitled ‘The Principles of Spiritual Healing’ seemed to arouse hopes of elucidating the problem. Yet the author says, ‘I do not know how “life” is affected by spiritual means, I observe that it is so.’ There is no attempt to define spiritual means. Again, it is asserted that no one will ever find, at meetings of the Society, a parade of successful cases. Is the statement, then, of members of the Society to be the only evidence vouchsafed to inquirers? And how far is the second object of the Society to be carried? It must be remembered that the Scriptural practice of Divine Healing was unassociated with the ordinary medical treatment. In ‘The Principles of Spiritual Healing’ it is asserted that miracles of healing did not cease; they have only become less frequent because faith is less intense. The second object of the Society is to restore to the Church this practice of healing; and it is difficult to see how the dangers suggested earlier in this article are to be avoided.

The fact of the matter is, that it is useless to attempt to adapt the processes of Spiritual Healing to recognised forms of treatment, until the exponents of the method cease to soar on the wings of the imagination, and descend instead to the more prosaic levels of reason. Nevertheless, there is no doubt that theologians equally earnest, but far more rational than the founder of the Society to which reference has been made, are anxious that something should be done by the Church to assist in the work of restoring the sick to health. These men do not aspire to work the miracles of Christ and the Apostles by laying on hands and anointing with oil, but they wish to retain for the Church some portion of the command ‘Preach the Gospel; heal the sick.’ This wish is entitled to respectful consideration by the medical profession, and most certainly will receive it from broad-minded medical men. But inasmuch as the trained physician must be paramount in his own province of mental and bodily disease, it is the duty of the minister of religion to recognise that he is subservient in purely physical matters of health. By all means let him visit those of his own faith who are sick. Let his object be to inspire these patients with hope, directing the sufferer’s thoughts away from his disease to higher things. The laying on of hands and the anointing with oil may well be dangerous, unless used in a purely symbolic sense; for in the minds of the more ignorant such proceedings tend to occupy the same position as the treatment for King’s Evil in former times; and admirable though the spirit of reverence may be, it is not good to attribute miraculous powers to the object revered.

Therefore, let the clergyman be content, for the present, to leave the untrained practice of methods of suggestion to quacks; and investigation of so-called cures to the medical profession. At the same time, let the medical man avail himself of the services of the minister of religion in cases in which exhortation is likely to be of use; for in the field of functional nervous conditions, and slight mental disturbances, the help of a priest of forceful character, reasonably controlled, may be of great service.

In concluding this article a summary of the suggestions offered for consideration may be made:

(1) The main function of the minister of religion should be concerned with what is called the spiritual side of man, and not with purely material conditions, such as disease.

(2) If ministers regard the Scriptures as imposing upon them duties in healing the sick, they should be content to be subservient to the physician in material conditions that are not included in their training.

(3) In dealing with phenomena as specific as diseases, the Church must be prepared to accept scientific explanations. It is useless to complain of the materialism of doctors in connexion with material physical disorders.

(4) It is not unlikely that the effects of spiritual healing will prove to be merely results of a form of suggestion.

(5) Results that can be described as curative will be found, probably, only in what are known as functional and neurotic conditions.

(6) It is most unwise to countenance untrained laymen in carrying on spiritual healing in the name of the Church; for in the end the Church may find herself dragged at the heels of quackery.

(7) While much can be done by ministers of religion in encouraging sufferers from disease, or in distracting the attention of neurasthenics, and while such assistance should be welcomed by medical men, yet the Church should beware of attempting to attract believers by means of thaumaturgic displays of healing, which are open to explanation in other ways. The Church should not enter into competition with bone-setters, osteopaths, physical culture quacks, and other undesirable persons.

(8) Opinion on so-called ‘special powers’ should be suspended until alleged instances of their existence have been thoroughly investigated by competent trained experts.

THE PATIENT

BY

STEPHEN PAGET, F.R.C.S.