[This book was found on our library
shelves and is as applicable today as it was in 1925. It provides a solid refutation of
the false claims of the so-called "faith-healers." The book is copyrighted;
however, the book is out of print and the copyright is over 50 years old. "We feel
assured the truth as set forth in this volume is greatly needed, and we believe the Lord
will graciously use this testimony for His Word, and the witness against this present-day
healing delusion." - A.C. Gaebelein, 1925]
The Healing Question
An examination of the claims of
Faith-Healing
and Divine Healing systems in the
light of the Scriptures
and History
By
ARNO CLEMENS GAEBELEIN
Editor of "Our Hope"
CHAPTER V
Miracles of Healing In History
The scope of our work forbids a closer examination of the beliefs current in the
ancient world as to diseases and their cure. From the very beginning, as witnessed to by
the most ancient records of the human race, humanity struggled with the question of bodily
ills and how to overcome them. Lenormant, and other students of ancient Babylonian
history, tell us that in the earliest cuneiform writings all diseases are looked upon as
having been produced by evil spirits. They had certain incantations and appeals to their
gods for deliverance. The Acadian priests taught that by using certain magical words they
could banish the hurtful evil spirits, and thus cure sickness.
The Egyptians exalted magic against diseases into an art and used their great temples
as hospitals. Patients were brought to the temples of Isis, after a prolonged preparation,
consisting of baths, anointing with oil and massage; they were put into a hypnotic sleep
by the use of soft music and the perfumes of incense. While in that condition either a
cure was effected, as they claimed, or the proper remedy suggested.
The ancient Aryan races had the same belief. In the Vedas and other Sanskrit works,
many prayers for the sick are recorded. Buddhists and the Brahmins also had their magic
spells. The Cireek priests performed medical functions in the temples of Jupiter, Apollo
and Juno. Many patients went to Pergamos, where a great temple stood with a famous
medicinal spring near by. After certain preparations, and sacrifices being offered,
various means were used to induce a hypnotic sleep, during which assurance of
healing was [page 52] given and a remedy suggested. Similar methods were used at the
oracles at Delphi, whose entranced Pythoness devoted much attention to the cures of the
ills of the human body.
The ancient Druids had the reputation of curing diseases by supernatural powers. So
famous were their cures that the Roman Emperor Aurelius consulted them in his own case.
Many miraculous cures by these magical spells, through the use of oracles and other means,
are recorded in the annals of all these ancient nations.
The same belief we find among the ancient Jews. The Talmud witnesses to this. They
believed in demons of various kinds, who inhabited the air, the water, the food. [*The washing of hands as demanded by the Pharisees, before eating, originated
with the superstition that these demons can find their way into the human body through
unwashed hands (See Matthew 15:1-13)]. Some of these demons (Shedim) produced
asthma, others were responsible for blindness, deafness, insanity; almost every disease
had for its source a demon. Various methods were used, and when successful it was said
"he or she had a demon cast out." The ancient Rabbis believed in the use of
magic spells and practiced the exorcism of evil spirits (See Matthew 12:27). Josephus the
Jewish historian records that Solomon used certain sacred words in conquering demon
influences. Many Jews used incantations for the expulsion of evil spirits and the healing
of diseases. Connected with these magical words was the use of oil, the body being
anointed and massaged.
With these brief remarks we must turn to the history of the Church and trace the
healing question during the past centuries. We have seen that as the full revelation was
given by the Holy Spirit and the work of the Apostles was finished, miracles gradually
disappeared. Dr. Hodge in his Systematic Theology says rightly, "when the Apostles
[page 53] had finished their work, the necessity of miracles, so far as the great end they
were intended to accomplish was concerned, ceased." This is the almost universal
attitude of all outstanding Protestant teachers. One who has given much attention to
research in patristic literature [*Bishop Douglas in "Criterion] assures us that
during the first hundred years after the death of the Apostles we hear little or nothing
of the working of miracles by the early Christians. He declares, "If we except the
testimonies of Papias and Irenaeus, who speak of the raising of the dead, I can find
no instance of miracles mentioned by the Fathers before the fourth century." The
testimony of Irenaeus in his treatise against heresies is as follows; "Yea, moreover,
as I have said, the dead even have been raised up, and remained among us for many
years." But it is very doubtful as to what time he refers. He was personally
acquainted with the friend of the Apostle John, Polycarp, and he may have meant the
miracles our Lord performed. Augustine and Chrysostom speak of the cures of diseases,
particularly the cures of demoniacs, by exorcising them, which seems to have been the
standing miracle in the fourth and fifth centuries. Even then the superstitious belief in
relics was present. Augustine states in the beginning of the fifth century, of a certain
relic, believed by him to have belonged to martyred Stephen: "It is not two years
since this relic has been at Hippo Regius, and accounts of many of the miracles performed
by it have not been written, as it is most certainly known to us, yet the number of those
which have been given, up to now amounts to seventy." He also reports a most
remarkable case of healing of a Carthaginian by name of Innocentius.
A few years afterwards in 430 Theodore of Mopsuete wrote: "Many heathen among us
are being healed by [page 54] Christians from whatever sickness they may have, so abundant
are miracles in our midst."
Towards the second half of the second century a movement was set on foot which
must be looked upon as the parent movement of similar ones throughout the
history of the Church down to our own times. Montanus, a native of Mysia, about the year
157 gave himself out to be a prophet, maintaining that the office of a prophet had not
come to an end in the New Testament. He spoke in a frenzied speech, which his enemies
interpreted to mean demoniac possession, but which he and his friends declared to be the
inspiration of God and the revival of the gift of tongues. He himself maintained that he
was but a passive instrument repeating the words which were put into his mouth. Two women,
Prisca in 175, and Maximilla in 179, left their husbands to join him, and contributed not
a little to the later extravagances of the movement, urging that it was now the era of the
Spirit and that the Second Advent was at hand. One of the leading teachings was that
Joel's prophecy of the outpouring of the Holy Spirit was now in reality fulfilled in
Montanism. Along with it was the claim to heal the sick by the laying on of hands. The
true Church of the second century looked upon the whole movement as being the work
of demons. Two Church leaders tried to stop it by exorcising the demons in the two women
leaders. It degenerated into a heretical movement; and its after history showed that it
was the work of evil spirits. All the extravagant movements throughout the history of the
Church in every century are anticipated in Montanism. In each movement there is a leader
making the claim of being some great one, with prophetic gifts and a new revelation. Women
are always prominent in these movements, taking a place in leadership which is denied them
by the command of the [page 55] Holy Spirit. They claim direct inspiration, an outpouring
of the Holy Spirit, a restoration of Apostolic gifts, especially the gift of tongues and
the healing of the sick.
The Pentecostal movement of our times belongs to this category. Mrs. Aimee Semple
McPherson, of Los Angeles, California, is in direct line with this movement. Like Montanus
she claims that "This is that" (Acts 2: 1 6; Joel 2:28) is fulfilled in her
movement; that another Pentecost has come. Like Montanus she claims direct inspiration of
God. Perhaps Montanus did not go as far as she does, when she declares that at a certain
time "my mouth was opened, the Lord took control of my tongue, my lips and vocal
organs, and began to speak through me, not in tongues, but in English. The Spirit spoke in
prophecy, and as He spoke through me I did not know what the next word was to be;
certainly the water did flow, not from my head, but from the innermost depths of my being,
without my having aught to do with it." [* "Lost and
Restored." By Mrs. Aimee Semple McPherson. Page 5]. This is but a sample of
similar claims. She and other "healers" claim to have the gift of tongues and
interpretation of tongues, and "healing services" are a leading feature in their
movements. Like the prophetesses of Montanus these modern women leaders have visions and
dreams.
Beginning with the middle of the fourth century the Church started on her long process
of corruption in doctrine and practice. With this corruption the superstitiously
miraculous kept full step. From the fifth to the thirteenth century church history is
filled with the records of startling miracles, miraculous manifestations and miraculous
healings. Roman Catholicism as it is today was then born. Roman Catholics relying with
entire confidence on the Promises of Christ, the same which Pentecostal healers, [page 56]
faith healers, Christian Scientists and others also quote (John 14:12; Mark 16: 17,18),
believe that the power of working miracles, including miracles of healing, was given by
Christ to His Church, and that it has never been and never will be withdrawn from her.
Hence Rome backs up the superstitions of the middle ages. Yet Cardinal Newman, a convert
from the Church of England, made the following remarks on the difference between the
miracles of the New Testament and the miracles of ecclesiastical history: "The
miracles of Scripture are, as a whole, grave, simple, majestic; those of ecclesiastical
history often partake of what may not unfitly be called a romantic character, and of that
wildness and inequality which enters into the notion of romance." Dr. Philip Schaff
points out that the monkish miracles of healing and other miracles are not so much
supernatural and above reason, as they are unnatural and against reason. They serve not to
confirm the Christian faith, but for the most part support the ascetic life, the magical
virtue of the sacrament, the veneration of saints and relics. "In most cases they
were the work of deliberate imposture. Every church and monastery had its tutelar saint
and every saint his legend, fabricated in order to enrich the churches under his
protection, by exaggerating his virtues, his miracles, and consequently his power of
serving those who paid liberally for patronage."[* Hallam’s Middle Ages."
Page 362, Vol. II]. Hundreds of people made a good living by pretending to have some
incurable disease, or claiming blindness, deafness and other ills; went to the grave of
some "saint," or to a church where relics were exposed. Then suddenly they
professed the "healing power" and then received liberal contributions for the
pretended miracle of healing which had been performed. Much of the miraculous [page 57]
healing during the dark ages was a fraus pia, a pious fraud. The religious fraud is
the worst fraud which can be perpetrated upon the human race. The top-notch of the
religious fraud is when the suffering, the afflicted, the incurable, are encouraged to
expect a divine miracle on their behalf through the mediation of some miracle man or
miracle woman. The fraus pia of the healing cults of today is appalling.
In the sixth and seventh centuries we read of the use of consecrated oil on the sick.
It was introduced to counteract the use of amulets and incantations in case of illness. In
a sermon pre ached by Caesarius of Arles we read: "How much better, that mothers
should hasten to the church, should receive the body and the blood of Christ, and
anointing herself and hers in faith with the consecrated oil, obtain, according to the
words of the Apostle James, not merely health of the body, but also forgiveness of
sins"[* Nender’s Church History]. This unction was applied, in the first place
in all cases of sickness, and was not yet, at that time, the Romish extreme unction of
today.
In the eighth century Bede advocated strongly the use of consecrated oil for the
anointing of the sick. A provincial council met in the ninth century in Chalons, and here
we find the statement made as to oil blessed by the Bishop: "This is the kind of
medicine which should not be despised, which heals the infirmities of soul and body."
Hundreds of pages could be filled with the records of miracles, and fanatics which
claimed the special powers of the Holy Spirit and the working of miracles. In the twelfth
century the pious Bernard of Clairvaux had a widespread reputation of being a worker of
miracles. In a letter to Pope Eugene II, and in another letter to the citizens of
Toulouse, [page 58] he expressed his firm belief that God performed miracles through his
hands. A monk by name of Gottfried claims to have been an eyewitness of the healing of a
ten year old boy, who had lost the use of his limbs. Bernard touched him, made the sign of
the cross, and told him to get up and walk. He did so at once.
It would take a good sized volume to record the names of popes, priests, bishops and
monks who are credited with having done miracles of healing throughout the dark ages. Bede
reports that the monk St. Austin healed many of blindness. Lepers, paralytics, the deaf,
the dumb, the blind and those who suffered from fevers and the plague were healed,
according to the records of those days. Some were healed by touch, others by relics and
other means. Martin of Tours is said to have cured a paralyzed girl, and a leper at the
gates of Paris, the latter by kissing his lips. A letter written by St. Martin, the record
says, was laid upon the chest of a fever stricken girl, and she was at once restored to
health. In 1059 there lived in Upsala, Sweden, a heathen priest, who had become blind.
This man had heard much about the power of the Christian's God. As he had appealed in vain
for help to his idols he decided to turn to Christ for relief. He said that he had a
vision of the Virgin Mary, who promised him his sight should be restored if he would
worship her Son. The priest was healed of his affliction and went about everywhere
proclaiming the power of the God of the Christian, and the vanity of idols.
There were also the Camisards in the XVII Century, a fanatical sect which originated in
a village called Dieu-le-fit in Dauphine. The delusion spread to Great
Britain, where they were known as the French Prophets. They claimed inspiration, just as
Montanus, and all other delusionists down to our own times, claim direct inspiration. They
had [page 59] the gifts of prophecy, the gift of speaking in tongues and above all
the gift of healing. What "faith-healers" do today was done by these Camisards.
The whole movement was charged with the grossest immoralities; incests, adultery and
fornication were widespread among them. "On the ethical side we are face to
face with the vagaries in the vita sexualis which we will learn to look upon as an
invariable associate of the tongues movement"[* "The Gift of
Tongues," by A. Mackie, page 80]. This is very true. The same immoralities are
found today among certain extreme holiness and gift of tongues sects. We would not dare
give in these pages what has been brought to our attention in various parts of our
land.
Every century had hundreds of miracles of various descriptions, including miracles of
healing. We give a sample of one of the more modern miracles of healing, which happened in
1656. A collector of relics possessed a thorn, which he claimed was one of the original
thorns of the crown of Christ. It was exhibited in the Port Royal Convent. A young lady, a
niece of the famous Pascal, had been suffering for several years from a malignant growth,
which had affected the bones of her nose and palate. As she with others examined the
thorn, one of the instructors said to her, "Recommend yourself to God, my child, and
touch your diseased face with the holy thorn." She did so and that night was
completely healed. The healing took place when the controversy between the Jansenists and
the Jesuits was raging, and as the girl was related to the leading Jansenist, Pascal, the
Jesuits did everything to discredit the miracle. The Archbishop and the doctors of the
Sorbonne investigated and were forced to admit that the cure was supernatural. Later
thousands visited the grave of the Abbe Paris, a zealous Jansenist leader during the XVIII
century, and claimed to be healed of [page 60] cancer, blindness, paralysis, dropsy and
other diseases. Many of these cases were investigated by physicians of note and pronounced
genuine.
Then there is the famous miracle grotto of Lourdes, where, according to a poor girt,
the Virgin Mary had appeared to her in 1858. Between twenty-five and thirty-five thousand
sufferers and more visit the shrine every year, and many miraculous cures, it is claimed,
have taken place. There are many similar shrines throughout Europe, besides one on our
continent, Ste. Anne de Beau-Pre in Quebec, where also, it is said, miraculous
cures are worked.
When the writer visited Russia a good many years ago, a Greek monk took him through the
catacombs of the Lawra Monastery in Kieff. He showed us the different graves and relics,
and later in the yard of the monastery pointed out a small hill of crutches, surgical
bandages and other appliances, that were thrown away by the pilgrims who came from near
and wide with their diseases and were healed by the relics and the bones of the saints.
Another curious healing in the XVII century was by the King's touch, the belief that a
sovereign could heal scrofula by touching the diseased. The efficacy of the touch of the
king to cure this particular disease is historically fully authenticated. On Easter
Sunday, 1686, Louis XIV touched 1600 persons, saying, "The king touches you; God
cures you." Charles II touched almost 100,000 persons; James in one of his journeys
touched 800 persons. The historian Macaulay states that when William III refused to
exercise this power it brought upon him "an avalanche of the tears and cries of
parents of children who were suffering from scrofula. Bigots lifted up their hands and
eyes in horror at his impiety." Generally the surgeons of the royal household were
present and Mark 16:17, 18 was read. Sir Thomas Browne [page 61] of ,Norwich, the author
of "Religio Medici," a good Christian physician, had a hopeless case of scrofula
and suggested the king's touch. The monarch touched the child and there was a complete
cure.
During the Reformation period fanatics appeared who rejected the Scriptures and claimed
that the Spirit was sufficient to guide them. All kinds of extravagances were practiced by
them, and supernatural illumination and powers claimed. Luther said then, "To them
the Holy Scriptures are but a dead letter and they all cry, The Spirit! The Spirit! But
most assuredly I will not follow where their spirit leads them." Some Pentecostalites
have stated also that they do not need the Bible any longer, inasmuch as the Baptism of
the Spirit teaches them all things. A sad case is reported in D'Aubigne's History of the
Reformation, when one of these fanatics "under divine guidance" killed his own
brother. This has lately been paralleled in Canada. A certain man in British Columbia
attended the Vancouver meetings of a hypnotist, who claims to be a "divine
healer." This person became unbalanced through the religious excitement, and then
imagined that his little grandchild was possessed by a demon. He murdered the child and
expected a miracle in the resurrection of the child after he had killed it. The Canadian
Government tried him for murder, but mercifully sent him to an asylum.
In the different centuries there are witnesses to the fact that God answers prayer in
behalf of those who are sick, and many cases of healing through believing prayer took
place. In the chapter on "The Believer in Sickness" we mention some of them.
Coming to more recent times we find Prince Hohenlohe, a Roman Catholic Bishop. In his
youth he met a peasant, who had cured a number of people by the laying an of hands. From
him the prince caught his [page 62] enthusiasm, and became famous as a healer. Some of his
cures were indisputably authentic. Another priest, Joseph Gassner, effected many cures in
Swabia. Father Mathew, when engaged in his campaign against intemperance, was successful
in curing the sick. After his death hundreds upon hundreds visited his tomb and many
crutches were left there.
In 1808, a Mr. Austin, in the town of Colchester, Vermont, gave out that he had the
gift of healing, and that whosoever would describe the symptoms would receive from him a
"healing word." Thousands turned to him. Mail carriers groaned under the ever
increasing burden of thousands of letters. Soon the deaf heard, the blind saw,
consumption disappeared, as soon as the magic word was uttered. But it did not last very
long [*Turner, "Mormonism in All Ages." New York, 1842].
In the first part of the XIX century the Irvingite movement developed so-called
supernatural manifestations. These consisted in the gift of tongues, prophecies, and the
laying on of hands, and healing of the sick. The latter was not the prominent feature. If
we were writing on "the gift of tongues," tracing it historically, we could show
that this counterfeit of the apostolic days appeared many times, frequently associated
with deeds of fanaticism and vileness, and always traced to the influences of evil
spirits. The Pentecostal Movement of today, which claims to be a restoration of the gift
of tongues, with its unscriptural teaching as to the Baptism of the Holy Spirit, its
pretensions of miracles of healing, has the same spurious character.
We come next to one of the vilest religious frauds, Mormonism. It was born through the
lying pretensions of a man whose character was most vicious. We cannot enter into the
details of this pit-begotten movement, and if we [page 63] had the space, we would
hesitate to fill our pages with the miserable deceptions and immoralities. But this
movement claims the gift of tongues, prophecies and supernatural healing of
diseases. In working miraculous cures, the Mormons are fully equal to Catholics and
non-Catholics. They record many miraculous hearings. In their widespread European
propaganda, praying with the sick and anointing them, plays an important part. Brigham
Young was a miracle worker and a prophet. Once a man came from Europe to Salt Lake. The
man had lost a leg, and had such implicit faith in the deceiver Young that he
thought he could obtain another through prayer. The fox-like prophet explained to him
that while it would be easy for him to pray I him into a new leg, he thought he had better
not do it, for in his resurrection he would have then three legs instead of two [*See "Faith Healing," by Dr. Buckley, pages 35-37. For full
information on the Mormon cures, gift of tongues and other delusions consult: Stenhouse,
"Rocky Mountain Saints," New York, 1873; H. Williams, "The Abominations of
Mormonism Exposed," Cincinnati, 1852; J. C. Bennet, "An Expose of J.
Smith," Boston, 1842; and similar works].
We mention "Shakerism" next. This movement of the XVIII and XIX
centuries was also an immoral movement. The vilest sexual perversions are recorded in the
annals of Shakerism. We do not care to repeat them. Ann Lee, its founder, was immoral, and
often got beastly drunk. Dancing in a nude state was practiced at many occasions. But the
Shakers had the gift of tongues and mumbled a gibberish, as the Pentecostalites do in our
day. Ann Lee was finally declared to be "the second coming of Christ." They
practiced the laying on of hands for sickness, had the gift of "laughing," sang
in unknown tongues, spoke of "the power" coming upon them, which gave them
violent shakings, or put them into a state of unconsciousness. The same [page 64]
power" is displayed in Pentecostalism, McPhersonism, Priceism and other gift of
tongues and healing cults, and it easily explained through the laws of hypnotism and
autohypnotism.
Another vile, anti-Christian movement is Spiritism, commonly known as
Spiritualism. It is a Satanic movement in which unquestionably unseen evil forces are at
work, though the greater part of its manifestations consist in downright fraud. Spiritism
claims communication with the dead, spirit manifestations, and often the mediums speak in
a strange tongue. Spirit hearings are frequently practiced, and thousands of dupes have
been fleeced out of fortunes.
From the middle of the XIX century to our times in which we write there has been a most
astonishing increase of faith-healers, divine healers, and scores of healing cults, and
the end is not yet. Foremost among these is that pernicious movement, which has come to
stay, "Christian Science," falsely so called. It was invented by a woman,
whose moral character has been so much exposed that we need not call attention to it
again. Christian Science is an anti-Christian movement. It denies all the leading articles
of the Gospel of Jesus Christ, denies His essential Deity, His atoning work on the cross,
the personality of the Holy Spirit, the fact of sin and the reality of disease and death.
It is the metaphysical rambling of the mad-house. Their church stamp has on it the words
of our blessed Lord, "Heal the sick." They claim to do the same works which our
Lord did, which they certainly do not. They work, under a religious profession, the law of
"the power of mind over matter" to perfection, claiming to heal all manner of
diseases, till those cured end, like the rest of humanity, in the cemetery.
In almost every decade during the past seventy-five years some special healer appeared,
claiming the power to heal [page 65] and attracting wide attention. There was one
Schlatter who, a generation ago, had a tremendous following. Alexander Dowie came from
Australia and started a movement, the backbone of which was "divine healing." He
finally claimed to be Elijah, the restorer; established a city on the shores of Lake
Michigan, Zion City, in which no bacon, no ham sandwiches, no drugs are permitted. He
combined the spiritual with the commercial in selling lots, establishing certain
industries, and after spending money lavishly, bringing hundreds of people on extra trains
from Chicago to New York, to convert New Yorkers and empty their pocket books, failed
miserably. Zion City continues more or less on the same principles.
We mention Dorothea Trudel and Pastors Blumhardt and Rein of Switzerland and Germany.
In their work at least nothing of the fanatical of later movements, such as speaking in
tongues, is seen. There were undoubtedly answers to prayer in numerous cases. A. B.
Simpson started the "four fold Gospel" movement known as the "Christian and
Missionary Alliance." Faith-healing, called "divine healing," is practiced
by them. Mr. Simpson, after having built up his theory of a four-fold Gospel, rejecting
the use of means, was forced to turn towards the end of his life to medical counsel and
treatment, and in doing this contradicted his divine healing system.
There was another about the end of the XIX century by name of Sandford, who started the
"Holy Ghost and Us" movement, in Maine. He was one of the worst fanatics on the
healing lines, and finally the government stepped in and charges of manslaughter and
cruelty to children were brought against him. He had a "divine revelation" that
days of fasting were to be appointed, and mothers, domineered by this fanatic, had to deny
their milk to sucklings. [page 66] One child died. Later he went from bad to worse and
landed in the Federal prison of Atlanta. He endorsed the healing system of Mr. Simpson,
with whom, we believe, he was associated for a time. Among others who followed the lines
of healing we mention Dr. Cullis of Boston, W. E. Boardman, George O. Barnes, Mrs. Baxter,
Pastor Schrenk, and many more.
About twenty years ago in a small meeting in Azusa Street of Los Angeles, California,
where colored people gathered, it was claimed that "another Pentecost" had
fallen. The excited colored people began to talk in strange tones, which was at once
declared to be a restoration of the original gift of tongues. This movement spread like
wild-fire and appeared almost simultaneously in every part of the United States and
Canada, in fact it appeared in less than no time in Europe, in England, Sweden, Germany,
and in a few weeks in other continents [* This is a sinister aspect.
Spiritism with its rappings and table moving was propagated in the same manner].
Those who held to faith healing, like A. B Simpson and his associates, pronounced the
movement as a genuine one, inaugurated by a new outpouring of the Holy Spirit and
predicted great success. The name "Pentecostal" was adopted. They called it also
"the latter rain' and looked upon it as a fulfillment of the prophecy of Joel
(Chapter 2:28), another Pentecost, while others termed it "the Apostolic Faith
Movement." Its doctrinal declaration is that another Day of Pentecost has come and
that now, as it was in Acts, when the Holy Spirit was given, each Christian must have his
individual Pentecost. This Pentecost, or baptism with the Holy Spirit, must be sought by
self-surrender, by letting go of self; there must be a waiting, as it was before the Holy
Spirit came from heaven to earth. When finally the seeker receives his Pentecost he will
receive [page 67] the evidence of it in speaking in a strange tongue. Only those who can
speak in tongues are really baptized with the Spirit. This looks like a very
scriptural teaching, but it is practically the most unscriptural harangue, which outstrips
the delusions of some of the other fanatical movements. There can never be another
Pentecost, for the simple reason that no other Pentecost is promised in Scripture, and no
other Pentecost is needed. The Holy Spirit was given on the original Day of Pentecost and
since that day He has remained here, and no second, or individual Pentecost can take
place. All true believers share in that gift and need not to seek it.
The so-called "tarrying meetings" which were inaugurated and are still in
progress all over Christendom, are veritable scenes of confusion and often of indecency.
Men and women scream and moan; others are convulsed, shaking from head to foot; still
others fall down unconscious and remain in that condition for hours. When the waiting is
over they begin to utter sounds, which they cannot help themselves from uttering. They are
forced by some power, which has taken control, to speak words which neither they nor
others understand. This is called the "gift of tongues." In all our research and
investigation we have not found a single case of a genuine language being spoken. Women
and girls and a few men thought they had the gift of speaking Chinese, Hindustani, etc.,
and declared "the Lord told them to go to China and India." They went and
started to "gibber" in the foreign countries to which they went, only to be
laughed at. Some made a shameful shipwreck of their faith, and several girls, after they
were delivered from the awful deception, turned to a life of shame. Mrs. Aimee Semple
McPherson, who started out with the Pentecostal delusion, claims to have the gift of
tongues and the gift of interpretation. [page 68] She has often interpreted her own
gibberish and that of others. Who is going to verify that it is genuine?
In more than one respect the whole modern gift of tongues movement has been uncovered
as emanating from evil spirits, through whom Satan works as an angel of light. It does not
differ from similar movements in past centuries [* See Robert Anderson on
"Spirit Manifestations."]. Demon possession has often been brought to
light in this cult. It has landed many victims in insane asylums and led to other
disastrous results. The spuriousness of the movement is likewise demonstrated by the fact
that it has divided into different sects. The Holy Spirit in His work never divides but
always unites. Healing of diseases is associated with the Pentecostal cults. In fact
through Pentecostalism the healing propaganda, with its unscriptural claims, unscriptural
foundation and interpretations, is now covering nearly all the civilized countries.
We cannot mention all the "divine healers" who go about today, and speak of
only two, because they have worked the healing program in a prominent way and have found
many imitators, both men and women, and occasionally young girls. We have reference to
Mrs. Aimee Semple McPherson and her successful disciple "Dr. Price." Mrs.
McPherson, whose checkered past we cannot follow here, before she settled down in Los
Angeles, held healing campaigns, waiting meetings, gift of tongues meetings, etc., in
numerous cities. Such reports of miracles were sent out that she became known as "the
miracle woman." The spurious claims and the evil results of these campaigns will be
brought to light in the next chapters. She amassed a considerable fortune through her
healing campaigns, and all kinds of schemes were resorted to to obtain funds for a
tabernacle, such as selling chairs at twenty-five dollars [page 69] apiece. The many
hundreds of unfortunates who come to be healed are always closely scrutinized by her
mother; only those who appear to be a good risk are permitted to present themselves for
healing. Only a few receive the coveted cards of admission, while hundreds are denied the
privilege of "anointing" with oil. When the act has been done, in many cases the
pronouncement of healing follows.
Her disciple Mr. Price goes practically on the same lines. He has a woman along, who
seems to claim the gift of discernment. Only those who pass her "discerning eye"
are permitted to be anointed with oil. When the healer Price touches the person, the
person falls over and lies for some time on the platform in an unconscious state. This is
called "the power," and claimed to be the power of God. His pretended hearings
have been investigated and have been shown to be mostly deceptions or the results of
hypnotism, not differing from the results achieved by professional hypnotists, minus a
religious profession.
There is also a Mr. Bosworth, who has invented an additional "strange
teaching" as to faith healing. He started with Pentecostalism. Inasmuch as these
healers with their healing campaigns preach a good deal of the Truth of God, the Gospel,
prophetic truths and others, they are a special menace to the untaught and unsuspecting in
the household of faith. And now after these investigations of Scripture as to healing, and
the historical tracing, we are prepared for a closer examination of the healing question
as it confronts us today.
Chapter 6:
Examination
of Scripture Passages Used for Divine Healing
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