A Broad Perspective on Mental Healing

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pre-scientific age, with the connotation it has been given in more recent times. These events are spoken of in the Gospels as ' powers ' (dynameis), ' wonders ' (teratd), ' mighty works ' {dynata erga)> and ' signs ' (semeia). The term is also used to denote what are known as the Nature miracles, e.g. the stilling of the tempest, which do not enter into our discussion. They aroused wonder in those who witnessed them ; they appeared to be special manifestations of the Divine action and presence ; they were cited by primitive Christians as testimonies to the Messiahship of Jesus ; men came to believe in Jesus on account of them. Conceived as of breaches of natural law, the miracles have been deprecated by some modern writers, obliged to recognize that they absorbed a large part of Jesus' time and energies. They would have us suppose that He was concerned only with man's moral, and not with his bodily decrepitude. Middleton Murry l61 says that Jesus healed diseases, but against His will. The cures were extorted from him by a sadness impossible to be borne. Warschauer236 in a work which proposes to be a ' scientific ' biography, denies any outstanding religious significance to Christ's healing ministry. ' For any true estimate of His personality,' he writes, ' His acts of healing, however tenderly inspired, are of secondary importance.' Renan I9° thinks that Christ's healing ministry was forced upon Him by His materialistic and miracle-loving contemporaries against His better judgment and would not have Him judged too harshly.
To one brought up in a different religious milieu it is disappointing to notice that this is the generally adopted attitude of the Western, and especially of the Protestant, Churches. In my own Church, the Coptic, for instance, there is quite a different emphasis. About three Sundays in the month the lesson consists of