FOOTNOTES:

1A good case of a drunkard converted. The healing of the stomach and throat troubles, of course, followed the giving-up of the drink.2Science and Health.By Mary Baker G. Eddy. Boston. 1908. P. 41.3The Faith and Works of Christian Science.Macmillan and Co. 1909. The book is now in a second edition.4British Medical Journal, June 18, 1910.5Dean Lefroy onChristian Science.6‘From the Regius Professor of Medicine, Oxford.‘Nov. 18th, ’09.‘Dear Sir,—‘The question as you say bristles with difficulties, but no doubt in the stirring of the pool healing in some form or another will be the outcome. You are of course at liberty to use any writings of mine.—Sincerely yours,W. Osler.’7British Medical Journal, June 18, 1910.8British Medical Journal, June 18, 1910.9The biologist who used to expect to discover the source of life by dissection and analysis would be rather astonished at the modern tendency among scientific men to substitute doctrines of ‘energies’ for ‘atoms.’ As Dr. Putman has pointed out, the modern physicist scarcely feels the need of atoms for the world of his conception. We may even go a step further. ‘Energy’ is ‘immaterial,’ ‘consciousness’ is ‘immaterial.’ May they not accordingly have a common denominator?10‘The Society of the Crown of Our Lord’ was formed for the purpose of supplying spiritual ministrations to the insane.11The Treatment of Disease, by W. Osler, M.D., F.R.S. London: Henry Frowde. 1909.12The italics are mine. The Bishop is one whose statements, made on behalf of ‘spiritual healing,’ have been accepted by persons at any rate adequately educated. He writes a preposterous account of ‘an abortive cancer,’ and professes to quote from ‘the latest up-to-date book on cancer, which is in the hands of the most scientific men of to-day.’ On being asked to give the name of the book, he says that he cannot ‘obtain the consent of those to whom he applied.’13What is Christianity?14Euseb. H. E. vi. 14. 7. So called first by Clement of Alexandria.15Professor Bousset’sJesus(3rd ed. 1907, p. 26).16Matt. vi. 25.17E.g. by Dr. Illingworth,Divine Immanence, p. 120.18Cp. John iv. 48: ‘Except ye see signs and wonders, ye will not believe.’19On this see next chapter, p. 209.20Mark vi. 5, 6; Matt. xiii. 58.21Professor A. B. Bruce,Miraculous Elements in the Gospels, p. 265.22Luke xiv. 3: Vindication of the true principle of the Sabbath; John xi.: Lazarus, His ‘friend,’ the only brother of Martha and Mary; also Trench’sMiracles, p. 434 sq.; Luke xvii. 16: The universality of His salvation; Mark x. 47: The appeal to the Son of David. (The Healing of Malchus stands by itself.)23Illingworth,Divine Immanence, p. 119.24Renan,Vie de Jésus, p. 264.25Loisy,L’Évangile et l’Église, p. 17.26Luke iv. 18: note the double sense in the words27See an article by Dr. A. T. Schofield in theContemporary Review, March 1909, for examples.28Matt. ix. 20 (Mark v. 27); Matt. xiv. 36 (Mark vi. 56); also Luke vi. 19: Power came forth from Him and healed them all. Cp. Acts, xix. 11, 12 and v. 15; the Apostles and, apparently, our Lord sanctioned a sort of sacramental medium of cure to meet the needs of a simple populace.29See Bruce,op. cit.p. 275.30See chaps. xxvi. and xxxi. in Rev. Percy Dearmer’sBody and Soul.31O. Weinreich,Antike Heilungswunden, p. 63. Scholars will remember how Plutus recovered his sight by incubation in the temple of Asclepius in Aristophanes’ play.32Weinreich, p. 75.33SeeBritish Medical Journal, June 18, 1910.34Philippians, iv. 11.35There is an adumbration of this in the four sublime truths of Buddhism, which lead a man by the sacrifice of the lower self and the helping of others to the final extinction of pain. Bishop Westcott’sGospel of Life, pp. 162, 163. Hardwick,Christ and other Masters, p. 168.36Acts iii. 16: St. Peter and the lame man.37Eph. v. 23.38E.g. Mark v. 23, 28; vi. 56; James v. 15.39Luke xiii. 16.402 Cor. xii. 7.41Mark vi. 14.42I.e. a self beneath the margin of consciousness. Mr. Dearmer has named it the ‘undermind.’43The Two Voices44‘If the grace of God miraculously operates, it probably operates through the subliminal door.’—Professor James.45John x. 10; Rom. vi. 10.461 Cor. ii. 14, 15.47Seneca, Ep. 101:‘What matters crippled hand and halting thigh?So life be left the cripple, what care I?’48Heb. ii. 17.49John xiv. 12.50Luke v. 15, 16.51Luke vi. 12.52Professor Clifford Allbutt,System of Medicine, vol. i., Intro. p. 22.53Matt. xxi. 21. Cp. James i. 6: ‘Nothing doubting.’54See Dr. Sanday,Life of Christ in Recent Research, pp. 223, 224.55Sir Oliver Lodge.56The Rev. P. Dearmer,Body and Soul, p. 289 sq.57Ib.362, 363.58‘When the eye of the patient meets the eye of the physician, the cure begins if it is likely to take place.’—Dr. A. T. Schofield, cited by Dr. Worcester inReligion and Medicine, p. 50.59Mark vii. 33.60Ib.viii. 23.61Luke xviii. 41.62John v. 6, 8.63G. Eliot,Adam Bede, chap. x.64Luke iv. 39:ib.viii. 24 raises a parallel question.65Matt. viii. 26.66Thus Luke iv. 40; Mark i. 41, vi. 5; Matt. ix. 29; Luke xiii. 13. Mr. Dearmer gives a careful ‘Table of the healing works of Christ,’Body and Soul, chap. xiii.67Aesch., Pr. V. 848, 849.68Matt. xi. 20; Luke xxiv. 19; Acts ii. 22, &c.69Abp. Trench,Synonyms of New Testament(Art. xci.).70De Civitate Dei, xxi. 8; quoted by Dr. Sanday,Life of Christ, &c., viii., adding, ‘miracle is not really a breach of the order of nature; it is only an apparent breach of laws that we know, in obedience to other and higher laws that we do not know.’71Text Book of Psychology, pp. 177, 178.72Emile Boutroux,Science et Religion, p. 206.73Virg.Æneid, vi. 273 sq. ‘Right in front of the doorway and in the entry of the jaws of hell Grief and avenging Cares have made their bed; there dwell wan Sickness and gloomy Eld, and Fear, and ill-counselling Hunger, and loathly Want.’—J. W. Mackail.74Dean Savage,Pastoral Visitation, p. 76.75Matt. xxv. 35, 36.76Mark ii. 5. Cp. T. T. Carter,Holy Eucharist, pp. 150, 151, especially the words, ‘To lean one’s own failing faith on the more trustful, assured faith and convictions of others. So that the same spirit may communicate itself to the sad and darkened soul by a mutually organic sympathy.’77Sir Oliver Lodge,Man and the Universe, p. 47.78Mark vi. 5.79Cp. the medieval complaint of ‘accidie.’80Bertroux,op. cit.p. 189: ‘une volonté collective est sans rapport avec la somme algébrique des volontés individuelles.’811 Cor. xi. 30.82In theCambridge Bible, notead locum, Dr. Lias says we can well understand how a crime against His Body and Blood would deprive any Christian, who committed it, of His presence, and predispose it to sickness and even death.83Human Personality, i. 218; quoted by Dearmer,Body and Soul, p. 123.841 Cor. xii. 9, 30.85Ibid.29.86Report (1908), No. VII. iv. p. 137.87Order of Confirmation, first Collect, Mark vi. 5.88Cp. Sir James Paget’s words: ‘The power to repair itself belongs to the subject of injury in the same sense and degree as does its power to develop itself and grow and live.’—Life, p. 295.89Mark vi. 31.90Compare also the nature-parables.91Dr. Swete on Mark v. 43.92Mark i. 44.93John v. 2.94In Acts xxviii. 9, 10, there is an implication of co-operation between St. Paul and St. Luke the physician; seeReligion and Medicine, pp. 365, 366; the language is technical.95See Dr. Swete on Mark v. 26; also Luke iv. 23; contrast Ecclus. xxxviii. sq.96Lambeth Conference Report, 1908 (vii. iii.).97Novatian de Trinitate, xxix.98Tennyson,Faith.99With touching for scrofula may be compared the blessing of ‘cramp-rings.’ The Sovereign of England used, on Good Friday, to bless rings which afterwards were distributed to sufferers from cramp or epilepsy. The last monarch to do this was Mary Tudor.100Answer to a questioner. Lent Mission, 1910.101Archbishop Temple, Primary Charge.102St. Luke xxii. 16.103Canon Scott Holland,Commonwealth, March 1908.104Romans viii. 2.1051 Cor. xi. 30.106Apol. contra Arianos, ii.107Clementine Liturgy.108Liturgy of St. Mark.109Clementine Liturgy.110A translation, with notes, has been edited by the Bishop of Salisbury in a small volume issued by the S.P.C.K. (Early Church Classics). The Greek text will be found in an article by the Rev. F. E. Brightman,Journal of Theological Studies, October 1899.111These references to the Liturgies might be supplemented by quotations from the patristic writings, e.g. those of Irenæus, Tertullian, Cyril of Jerusalem, and Gregory of Nyssa. The last named went so far as to make Baptism with faith to be the salvation of the soul, and the partaking of the Eucharist the salvation of the body. See Bishop Gore,The Body of Christ, p. 69; and Bethune Baker,Introduction to the History of Christian Doctrine, pp. 399, 412.112pp. 370, 381. Compare also the witness of St. Thomas à Kempis in regard to the power of this Sacrament. ‘The grace is sometimes so great that out of the fulness of devotion here given not the mind only but the weak body also feels great increase of strength bestowed on it’ (vires sibi praestitas sentiat ampliores).De Imit.iv. 1.113It would seem that the fuller form, ‘corpus et animum meam,’ was used by the priest at his own communion in the Mozarabic rite; and that a similar form was prescribed in the Cologne use of the fourteenth century for communicating the people. (Daniel,Codex Liturgicus, i. pp. 105, 147.) Otherwise the rule was as stated above. It is interesting to note, however, that the words ‘corpus et’ were very generally employed in administeringto the sickin medieval England (see theYork Manual, Surtees, lxiii. pp. 51, 52).114Body of Christ, p. 64.115For proofs of my assertions regarding the teachings ofScience and Health, I must refer the reader to my bookThe Truth and Error of Christian Science.

1A good case of a drunkard converted. The healing of the stomach and throat troubles, of course, followed the giving-up of the drink.

2Science and Health.By Mary Baker G. Eddy. Boston. 1908. P. 41.

3The Faith and Works of Christian Science.Macmillan and Co. 1909. The book is now in a second edition.

4British Medical Journal, June 18, 1910.

5Dean Lefroy onChristian Science.

6‘From the Regius Professor of Medicine, Oxford.‘Nov. 18th, ’09.‘Dear Sir,—‘The question as you say bristles with difficulties, but no doubt in the stirring of the pool healing in some form or another will be the outcome. You are of course at liberty to use any writings of mine.—Sincerely yours,W. Osler.’

‘From the Regius Professor of Medicine, Oxford.‘Nov. 18th, ’09.‘Dear Sir,—

‘The question as you say bristles with difficulties, but no doubt in the stirring of the pool healing in some form or another will be the outcome. You are of course at liberty to use any writings of mine.—Sincerely yours,

W. Osler.’

7British Medical Journal, June 18, 1910.

8British Medical Journal, June 18, 1910.

9The biologist who used to expect to discover the source of life by dissection and analysis would be rather astonished at the modern tendency among scientific men to substitute doctrines of ‘energies’ for ‘atoms.’ As Dr. Putman has pointed out, the modern physicist scarcely feels the need of atoms for the world of his conception. We may even go a step further. ‘Energy’ is ‘immaterial,’ ‘consciousness’ is ‘immaterial.’ May they not accordingly have a common denominator?

10‘The Society of the Crown of Our Lord’ was formed for the purpose of supplying spiritual ministrations to the insane.

11The Treatment of Disease, by W. Osler, M.D., F.R.S. London: Henry Frowde. 1909.

12The italics are mine. The Bishop is one whose statements, made on behalf of ‘spiritual healing,’ have been accepted by persons at any rate adequately educated. He writes a preposterous account of ‘an abortive cancer,’ and professes to quote from ‘the latest up-to-date book on cancer, which is in the hands of the most scientific men of to-day.’ On being asked to give the name of the book, he says that he cannot ‘obtain the consent of those to whom he applied.’

13What is Christianity?

14Euseb. H. E. vi. 14. 7. So called first by Clement of Alexandria.

15Professor Bousset’sJesus(3rd ed. 1907, p. 26).

16Matt. vi. 25.

17E.g. by Dr. Illingworth,Divine Immanence, p. 120.

18Cp. John iv. 48: ‘Except ye see signs and wonders, ye will not believe.’

19On this see next chapter, p. 209.

20Mark vi. 5, 6; Matt. xiii. 58.

21Professor A. B. Bruce,Miraculous Elements in the Gospels, p. 265.

22Luke xiv. 3: Vindication of the true principle of the Sabbath; John xi.: Lazarus, His ‘friend,’ the only brother of Martha and Mary; also Trench’sMiracles, p. 434 sq.; Luke xvii. 16: The universality of His salvation; Mark x. 47: The appeal to the Son of David. (The Healing of Malchus stands by itself.)

23Illingworth,Divine Immanence, p. 119.

24Renan,Vie de Jésus, p. 264.

25Loisy,L’Évangile et l’Église, p. 17.

26Luke iv. 18: note the double sense in the words

27See an article by Dr. A. T. Schofield in theContemporary Review, March 1909, for examples.

28Matt. ix. 20 (Mark v. 27); Matt. xiv. 36 (Mark vi. 56); also Luke vi. 19: Power came forth from Him and healed them all. Cp. Acts, xix. 11, 12 and v. 15; the Apostles and, apparently, our Lord sanctioned a sort of sacramental medium of cure to meet the needs of a simple populace.

29See Bruce,op. cit.p. 275.

30See chaps. xxvi. and xxxi. in Rev. Percy Dearmer’sBody and Soul.

31O. Weinreich,Antike Heilungswunden, p. 63. Scholars will remember how Plutus recovered his sight by incubation in the temple of Asclepius in Aristophanes’ play.

32Weinreich, p. 75.

33SeeBritish Medical Journal, June 18, 1910.

34Philippians, iv. 11.

35There is an adumbration of this in the four sublime truths of Buddhism, which lead a man by the sacrifice of the lower self and the helping of others to the final extinction of pain. Bishop Westcott’sGospel of Life, pp. 162, 163. Hardwick,Christ and other Masters, p. 168.

36Acts iii. 16: St. Peter and the lame man.

37Eph. v. 23.

38E.g. Mark v. 23, 28; vi. 56; James v. 15.

39Luke xiii. 16.

402 Cor. xii. 7.

41Mark vi. 14.

42I.e. a self beneath the margin of consciousness. Mr. Dearmer has named it the ‘undermind.’

43The Two Voices

44‘If the grace of God miraculously operates, it probably operates through the subliminal door.’—Professor James.

45John x. 10; Rom. vi. 10.

461 Cor. ii. 14, 15.

47Seneca, Ep. 101:‘What matters crippled hand and halting thigh?So life be left the cripple, what care I?’

48Heb. ii. 17.

49John xiv. 12.

50Luke v. 15, 16.

51Luke vi. 12.

52Professor Clifford Allbutt,System of Medicine, vol. i., Intro. p. 22.

53Matt. xxi. 21. Cp. James i. 6: ‘Nothing doubting.’

54See Dr. Sanday,Life of Christ in Recent Research, pp. 223, 224.

55Sir Oliver Lodge.

56The Rev. P. Dearmer,Body and Soul, p. 289 sq.

57Ib.362, 363.

58‘When the eye of the patient meets the eye of the physician, the cure begins if it is likely to take place.’—Dr. A. T. Schofield, cited by Dr. Worcester inReligion and Medicine, p. 50.

59Mark vii. 33.

60Ib.viii. 23.

61Luke xviii. 41.

62John v. 6, 8.

63G. Eliot,Adam Bede, chap. x.

64Luke iv. 39:ib.viii. 24 raises a parallel question.

65Matt. viii. 26.

66Thus Luke iv. 40; Mark i. 41, vi. 5; Matt. ix. 29; Luke xiii. 13. Mr. Dearmer gives a careful ‘Table of the healing works of Christ,’Body and Soul, chap. xiii.

67Aesch., Pr. V. 848, 849.

68Matt. xi. 20; Luke xxiv. 19; Acts ii. 22, &c.

69Abp. Trench,Synonyms of New Testament(Art. xci.).

70De Civitate Dei, xxi. 8; quoted by Dr. Sanday,Life of Christ, &c., viii., adding, ‘miracle is not really a breach of the order of nature; it is only an apparent breach of laws that we know, in obedience to other and higher laws that we do not know.’

71Text Book of Psychology, pp. 177, 178.

72Emile Boutroux,Science et Religion, p. 206.

73Virg.Æneid, vi. 273 sq. ‘Right in front of the doorway and in the entry of the jaws of hell Grief and avenging Cares have made their bed; there dwell wan Sickness and gloomy Eld, and Fear, and ill-counselling Hunger, and loathly Want.’—J. W. Mackail.

74Dean Savage,Pastoral Visitation, p. 76.

75Matt. xxv. 35, 36.

76Mark ii. 5. Cp. T. T. Carter,Holy Eucharist, pp. 150, 151, especially the words, ‘To lean one’s own failing faith on the more trustful, assured faith and convictions of others. So that the same spirit may communicate itself to the sad and darkened soul by a mutually organic sympathy.’

77Sir Oliver Lodge,Man and the Universe, p. 47.

78Mark vi. 5.

79Cp. the medieval complaint of ‘accidie.’

80Bertroux,op. cit.p. 189: ‘une volonté collective est sans rapport avec la somme algébrique des volontés individuelles.’

811 Cor. xi. 30.

82In theCambridge Bible, notead locum, Dr. Lias says we can well understand how a crime against His Body and Blood would deprive any Christian, who committed it, of His presence, and predispose it to sickness and even death.

83Human Personality, i. 218; quoted by Dearmer,Body and Soul, p. 123.

841 Cor. xii. 9, 30.

85Ibid.29.

86Report (1908), No. VII. iv. p. 137.

87Order of Confirmation, first Collect, Mark vi. 5.

88Cp. Sir James Paget’s words: ‘The power to repair itself belongs to the subject of injury in the same sense and degree as does its power to develop itself and grow and live.’—Life, p. 295.

89Mark vi. 31.

90Compare also the nature-parables.

91Dr. Swete on Mark v. 43.

92Mark i. 44.

93John v. 2.

94In Acts xxviii. 9, 10, there is an implication of co-operation between St. Paul and St. Luke the physician; seeReligion and Medicine, pp. 365, 366; the language is technical.

95See Dr. Swete on Mark v. 26; also Luke iv. 23; contrast Ecclus. xxxviii. sq.

96Lambeth Conference Report, 1908 (vii. iii.).

97Novatian de Trinitate, xxix.

98Tennyson,Faith.

99With touching for scrofula may be compared the blessing of ‘cramp-rings.’ The Sovereign of England used, on Good Friday, to bless rings which afterwards were distributed to sufferers from cramp or epilepsy. The last monarch to do this was Mary Tudor.

100Answer to a questioner. Lent Mission, 1910.

101Archbishop Temple, Primary Charge.

102St. Luke xxii. 16.

103Canon Scott Holland,Commonwealth, March 1908.

104Romans viii. 2.

1051 Cor. xi. 30.

106Apol. contra Arianos, ii.

107Clementine Liturgy.

108Liturgy of St. Mark.

109Clementine Liturgy.

110A translation, with notes, has been edited by the Bishop of Salisbury in a small volume issued by the S.P.C.K. (Early Church Classics). The Greek text will be found in an article by the Rev. F. E. Brightman,Journal of Theological Studies, October 1899.

111These references to the Liturgies might be supplemented by quotations from the patristic writings, e.g. those of Irenæus, Tertullian, Cyril of Jerusalem, and Gregory of Nyssa. The last named went so far as to make Baptism with faith to be the salvation of the soul, and the partaking of the Eucharist the salvation of the body. See Bishop Gore,The Body of Christ, p. 69; and Bethune Baker,Introduction to the History of Christian Doctrine, pp. 399, 412.

112pp. 370, 381. Compare also the witness of St. Thomas à Kempis in regard to the power of this Sacrament. ‘The grace is sometimes so great that out of the fulness of devotion here given not the mind only but the weak body also feels great increase of strength bestowed on it’ (vires sibi praestitas sentiat ampliores).De Imit.iv. 1.

113It would seem that the fuller form, ‘corpus et animum meam,’ was used by the priest at his own communion in the Mozarabic rite; and that a similar form was prescribed in the Cologne use of the fourteenth century for communicating the people. (Daniel,Codex Liturgicus, i. pp. 105, 147.) Otherwise the rule was as stated above. It is interesting to note, however, that the words ‘corpus et’ were very generally employed in administeringto the sickin medieval England (see theYork Manual, Surtees, lxiii. pp. 51, 52).

114Body of Christ, p. 64.

115For proofs of my assertions regarding the teachings ofScience and Health, I must refer the reader to my bookThe Truth and Error of Christian Science.

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