Three Thousand Years of Mental Healing by George Barton Cutten (websites to read books for free txt) 📖

"The Alchemist may doubt the shining gold His crucible pours out, But faith, fanatic faith, once wedded fast To some dear falsehood, Hugs it to the last."

"Death is the cure of all diseases. There is no catholicon or universal remedy I know, but this, which though nauseous to queasy stomachs, yet to prepared appetites is nectar, and a pleasant potion of immortality."—Browne.

"I'll tell you what now of the Devil:
He's no such horrid creature; cloven-footed,
Black, saucer-ey'd, his nostrils breathing fire,
As these lying Christians make him."—Massinger.

"If the cure be wrought, what matters it to the happy invalid ... whether the cure is wrought by the touch of the Divine hand or the overpowering influence of a great idea upon the nervous system? If our hunger be appeased, it matters little whether it is by manna rained down from heaven, or a wheaten loaf raised from the harvest field. Miraculous water from the rock does not quench the thirst better than that which bubbles from the village spring."—Berdoe.

The advent of the Christian religion into the world, while purporting to minister especially to the spiritual life, had a wide-reaching and potent influence on the art of healing the body. We cannot sum up the effect by saying that this influence was either wholly good or bad—its relation to therapeutics was a mixed one. It can be truthfully said that nothing has retarded the science of medicine during the past two thousand years so much as the iron grip of decadent orthodoxy, and, on the other hand, no power has caused men and women so to sacrifice time, money, and even life itself for the care and nurture of the sick, as the example and precepts of Jesus Christ.

For eighteen centuries this paradoxical position was held by the church, and the antithetical attitudes of hindrance and help continued to exist. As valuable as was the spirit instilled into the hearts of His followers by the tenderness of the Master, it was never sufficient to counterbalance the deterrent effects of the religion which they espoused. The retardation was caused by two related beliefs which permeated the church: The first was the doctrine of the power of demons in the lives of men, especially in the production of disease; and the second was the prevalence of the idea of the possibility and probability of the performance of miracles, particularly in the healing of diseases.

A rather complicated science of demonology had come down from primitive sources through Egyptian, Babylonian, and Greek civilization, although the demons of the Greeks were principally good spirits. At the time of Christ, however, the Jews were the most ardent advocates of demonology, and hence the chief exorcists. They expelled demons partly by adjuration and partly by means of a certain miraculous root named Baaras. They considered it nothing at all out of the ordinary to meet men who were possessed by demons, and just as common an experience to see them healed by having the demon exorcised. Josephus assures us that in the reign of Vespasian he had himself seen a Jew named Eleazar perform an exorcism; by means of adjuration and the Baaras root he drew a demon through the nostrils of a possessed person, who fell to the ground on the accomplishment of the miracle, while on the command of the magician the demon, to prove that it had really left its victim, threw down a cup of water which had been placed at a distance.

Knowing as we do the close relationship between Judaism and Christianity, it does not surprise us to discover that the Christians inherited the doctrine and practice of the Jews in this matter. This is more readily understood when we remember the connection of Jesus with cases of demoniacal possession, and Paul's frequent references to the spirits of the air. Following the example of their Master, Christians everywhere became exorcists. Through the influence of Philo's writings, Jewish demonology was propagated among Christian converts, and the Gnostics quickly absorbed and spread the notion of preternatural interposition. Next to the belief in the second coming of Christ, the doctrine which most influenced the action of the early church was that of a spiritual world and its hierarchy. Terrestrial things were ruled by all sorts of spiritual beings.

Some philosophers, as well as the founders of different religions, expelled demons, and the Christians fully recognized the power possessed by the Jewish and gentile exorcists; the followers of Christ, however, claimed to be in many respects the superior of all others. The fathers maintained the reality of all pagan miracles as fully as their own, except that doubt was sometimes cast on some forms of healing and prophecy. Demons which had resisted all the enchantments of the pagans might be cast out, oracles could be silenced, and unclean spirits compelled to acknowledge the truth of the Christian faith by the Christians, who simply made the sign of the cross, or repeated the name of the Master.

The power of the Christian exorcists was shown by still more wonderful feats. Demons, which were sometimes supposed to enter animals, were expelled. St. Hilarion (288-371), we are told, courageously confronted and relieved a possessed camel. "The great St. Ambrose [340-397] tells us that a priest, while saying mass, was troubled by the croaking of frogs in a neighboring marsh; that he exorcised them, and so stopped their noise. St. Bernard [1091-1153], as the monkish chroniclers tell us, mounting the pulpit to preach in his abbey, was interrupted by a crowd of flies; straightway the saint uttered the sacred formula of excommunication, when the flies fell dead upon the pavement in heaps, and were cast out with shovels! A formula of ex orcism attributed to a saint of the ninth century, which remained in use down to a recent period, especially declares insects injurious to crops to be possessed of evil spirits, and names, among the animals to be excommunicated or exorcised, moles, mice, and serpents. The use of exorcism against caterpillars and grasshoppers was also common. In the thirteenth century a bishop of Lausanne, finding that the eels in Lake Leman troubled the fishermen, attempted to remove the difficulty by exorcism, and two centuries later one of his successors excommunicated all the May-bugs in the diocese. As late as 1731 there appears an entry on the municipal register of Thonon as follows: 'Resolved, that this town join with other parishes of this province in obtaining from Rome an excommunication against the insects, and that it will contribute pro rata to the expense of the same.'"

Scripture was cited to prove the diabolical character of some animals during the Middle Ages. Says White: "Did anyone venture to deny that animals could be possessed by Satan, he was at once silenced by reference to the entrance of Satan into the serpent in the Garden of Eden, and to the casting of devils into swine by the Founder of Christianity himself."3

Notwithstanding the pleasing theory adopted by the earlier Christian writers that the powers of darkness were unable to harm the faithful without the permission of divinity, to whom demoniacal spirits were ultimately subjected, unlimited power was conceded to those beings who existed under divine sanction. Demoniacal æons or emanations were acknowledged to be the primitive source of earthly sufferings, pestilence among men, sickness and other bodily afflictions, but inflicted with the consent of God, whose messengers they were.

Early Christian writers boldly asserted that all the disorders of the world originated with the devil and his sinister companions, because they were stirred with the unholy desire to obtain associates in their miseries. It was impossible to fix a limit to the number of these malevolent spirits constantly provoking diseases and infirmities upon men. They were alleged to surround mankind so densely that each person had a thousand to his right and ten thousand to the left of him. Endowed with the subtlest activity, they were able to reach the remotest points of earth in the twinkling of an eye.

According to Salverte, Tatian, a sincere defender of Christianity, who lived in the second century, "does not deny the wonderful cures effected by the priests of the temples of the Polytheists; he only attempts to explain them by supposing that the pagan gods were actual demons, and that they introduced disease into the body of a healthy man, an nouncing to him, in a dream, that he should be cured if he implored their assistance; and then, by terminating the evil which they themselves had produced, they obtained the glory of having worked the miracle."4

So firm was the belief that Christians could exorcise these demons that from the time of Justin Martyr (100-163), for about two centuries, there is not a single Christian writer who does not solemnly and explicitly assert the reality and frequent employment of this power. In his Second Apology, Justin says: "And now you can learn this from what is under your own observation. For numberless demoniacs throughout the whole world, and in your city, many of our Christian men exorcising them in the name of Jesus Christ, who was crucified under Pontius Pilate, have healed and do heal, rendering helpless and driving the possessing demons out of the men, though they could not be cured by all the other exorcists, and those who used incantations and drugs."

Irenæus (130-202) held that mankind, through transgressions of divine command, fell absolutely from the time of Adam into the power of Satan. On the other hand, he assures us that all Christians possessed the power of working miracles; that they prophesied, cast out devils, healed the sick, and sometimes even raised the dead; that some who had been thus resuscitated lived for many years among them, and that it would be impossible to