Lest my own testimony be suspected, I will quote another reporter, Dr. H. H. Goddard, of Clark University, whose thesis on “the Effects of Mind on Body as evidenced by Faith Cures” is published in the American Journal of Psychology for 1899 (vol. X). This critic, after a wide study of the facts, concludes that the cures by mind-cure exist, but are in no respect different from those now officially recognized in medicine as cures by suggestion; and the end of his essay contains an interesting physiological speculation as to the way in which the suggestive ideas may work (p. 67 of the reprint). As regards the general phenomenon of mental cure itself, Dr. Goddard writes:
“In spite of the severe criticism we have made of reports of cure, there still remains a vast amount of material, showing a powerful influence of the mind in disease. Many cases are of diseases that have been diagnosed and treated by the best physicians of the country, or which prominent hospitals have tried their hand at curing, but without success. People of culture and education have been treated by this method with satisfactory results. Diseases of long standing have been ameliorated, and even cured. … We have traced the mental element through primitive medicine and folk-medicine of today, patent medicine, and witchcraft. We are convinced that it is impossible to account for the existence of these practices, if they did not cure disease, and that if they cured disease, it must have been the mental element that was effective. The same argument applies to those modern schools of mental therapeutics—Divine Healing and Christian Science. It is hardly conceivable that the large body of intelligent people who comprise the body known distinctively as Mental Scientists should continue to exist if the whole thing were a delusion. It is not a thing of a day; it is not confined to a few; it is not local. It is true that many failures are recorded, but that only adds to the argument. There must be many and striking successes to counterbalance the failures, otherwise the failures would have ended the delusion. … Christian Science, Divine Healing, or Mental Science do not, and never can in the very nature of things, cure all diseases; nevertheless, the practical applications of the general principles of the broadest mental science will tend to prevent disease. … We do find sufficient evidence to convince us that the proper reform in mental attitude would relieve many a sufferer of ills that the ordinary physician cannot touch; would even delay the approach of death to many a victim beyond the power of absolute cure, and the faithful adherence to a truer philosophy of life will keep many a man well, and give the doctor time to devote to alleviating ills that are unpreventable.”
pp. 33, 34 of reprint
Horace Fletcher: “Happiness” as found in Forethought Minus Fearthought, Menticulture Series, II. Chicago and New York, Stone, 1897, pp. 21–25, abridged. ↩
H. W. Dresser: Voices of Freedom, New York, 1899, p. 38. ↩
Henry Wood: Ideal Suggestion Through Mental Photography, Boston, 1899, p. 54. ↩
Whether it differs so much from Christ’s own notion is for the exegetists to decide. According to Harnack, Jesus felt about evil and disease much as our mind-curers do.
“What is the answer which Jesus sends to John the Baptist?” asks Harnack, and says it is this: “ ‘The blind see, and the lame walk, the lepers are cleansed, and the deaf hear, the dead rise up, and the gospel is preached to the poor.’ That is the ‘coming of the kingdom,’ or rather in these saving works the kingdom is already there. By the overcoming and removal of misery, of need, of sickness, by these actual effects John is to see that the new time has arrived. The casting out of devils is only a part of this work of redemption, but Jesus points to that as the sense and seal of his mission. Thus to the wretched, sick, and poor did he address himself, but not as a moralist, and without a trace of sentimentalism. He never makes groups and departments of the ills; he never spends time in asking whether the sick one ‘deserves’ to be cured; and it never occurs to him to sympathize with the pain or the death. He nowhere says that sickness is a beneficent infliction, and that evil has a healthy use. No, he calls sickness sickness and health health. All evil, all wretchedness, is for him something dreadful; it is of the great kingdom of Satan; but he feels the power of the Saviour within him. He knows that advance is possible only when weakness is overcome, when sickness is made well.”
Das Wesen des Christenthums, 1900, p. 39
R. W. Trine: In Tune with the Infinite, 26th thousand, N.Y., 1899. I have strung scattered passages together. ↩
The Cairds, for example. In Edward Caird’s Glasgow Lectures of 1890–92 passages like this abound:—
“The declaration made in the beginning of the ministry of Jesus that ‘the time is fulfilled, and the kingdom of heaven is at hand,’ passes with scarce a break into the announcement that ‘the kingdom of God is among you’; and the importance of this announcement is asserted to be such that it makes, so to speak, a difference in kind between the greatest saints and prophets who lived under the previous reign of division, and ‘the least in the kingdom of heaven.’ The highest ideal is brought close to men and declared to be within their reach, they are called on to be ‘perfect as their Father in heaven is
