Resources Discussing Healing and Health

In 1953, Anglican church leaders created a commission of clergy and doctors seeking a clearer understanding of divine healing, its role in their ministry, and their relationship with medical practitioners. The final report grounded it in the medical sciences and found little common ground between spiritual healing and the Anglican Church’s embedding of its healing ministry in the ritual and creed of the Church.

In this book of personal essays, people representing a variety of faiths respond to questions about the Covid pandemic and its impact on their spiritual practice. Susan Searle writes from a Christian Scientist viewpoint, and explains that she accepted vaccination in order to continue her public ministry. 

Shirley Paulson responds to questions about the Covid pandemic and its impact on the practice of her faith, Christian Science. She discusses how the pandemic experience highlighted the need for greater maturity in spiritual healing practices, such as more concern for public issues and greater spiritual clarity, strength, and authority.

The Mary Baker Eddy Library examines Eddy’s correspondence and documents related to the 1881 chartering, development and fruition of the Massachusetts Metaphysical College. The College, an institution meant to teach Eddy’s metaphysical healing method, accepted both sexes regardless of age or gender. Eddy intended her students to practice what they learned back in their own communities.

This research on Native American affiliation with Christian Science highlights Tsianina Blackstone, a Native American singer, who later became a Christian Science practitioner for four decades. It also includes links to the church periodicals where one can find Native American healing testimonies, how Native Americans were blessed by Christian Science literature, and Christian Science evangelizing work on reservations.

Due to the long-standing debate over Mary Baker Eddy’s use of morphine, the Mary Baker Eddy Library sought to resolve it in order to restore focus on Eddy’s larger record. Calvin Frye’s diaries had recorded several instances of Eddy’s use of morphine, but some claimed his diaries had been altered. A forensic analysis in 2021 concluded the diaries are reliable.

The derivation of psychotherapy is examined through the contributions of 19th-century American mind-cure movements and personalities such as Swedenborgianism, spiritualism, Phineas Parkhurst Quimby, Warren Felt Evans, New Thought, Christian Science, and the Emmanuel Movement. These movements’ focus on the connection between the healer and sufferer made them precursors of contemporary psychotherapy’s relation-based methods.

Voorhees offers new scholarship on a broad array of topics related to Christian Science identity focusing on reception history. With attention to fully resourced details and modern scholarship, Voorhees outlines the reception history of Christian Science in fields of religion, women studies, American history, politics, medicine, and metaphysics. She probes Mary Baker Eddy’s relationships with contemporary scholars, religion leaders, and students.

Henniker-Heaton’s meaningful life and Christian Science healing of ten years of paralysis are accompanied by selections from his poetry and other writings. The book’s purpose is to “present the spiritual ideas of this prolific writer in chronological order, setting them in the context of his life.”

Wadleigh’s purpose is to help foster a rebirth and reform in the practice of Christian Science—a rebirth that self-knowledge could help advance. Looking through the lens of his own experience as a longtime Christian Science practitioner and insider, he takes up an appraisal of the Church and its members’ persistently unexamined, unresolved challenges and mistakes. He especially seeks more compassion.

After the healing of her son through reading Science and Health, Marietta Thomas Webb became a devoted student of Christian Science and eventually, one of the first Black Journal-listed Christian Science practitioners. This article shares her journey of finding Christian Science, and the racial discriminiation she faced as a Black Christian Science practitioner.

Peidle finds common ground between Christian Science and Vedanta (represented by Swami Vivekananda), by examining a speech written by Mary Baker Eddy for the 1893 Parliament of World Religions, as well as her other writings, and Vivekananda’s correspondence. Vivekananda first learned about Christian Science at the Parliament. His later ill health prompted an interest in the nature of healing and reality.

Eddy’s first published reference to the subject of vaccination was in an 1880 sermon. In 1900, Eddy was consulted by some Christian Science parents, including her son, who wanted to keep their children from school due to their opposition to vaccination laws. But Eddy recommended compliance with the law and affirmed that one could also submit to the providence of God. 

Prominent business woman of franchised beauty shops, Martha Matilda Harper, publicly accredited Christian Science with healing her and sustaining her through decades in business. Harper set up a system of training for the many women of modest means who became operators of the 500 franchises, which by the 1930s were spread throughout the United States, Canada and Europe.

Within the context of how new Christian denominations relate healing systems with the Bible, Paulson cites different traditions that lie on the spectrum between continuationists who believe healing is still possible, such as the Christian Scientists, and the cessationists who see healing as ended with the apostles, and work with medicine for a cure. Christian Science spiritual healing mirrors Christ’s authority.

The Mary Baker Eddy Library discovered letters to Eddy from student Lucinda Reeves detailing accounts of the healing of Black Americans. Reeves first healed a Black American family and later two other patients. These accounts of healing are significant because they show that Black Americans had encounters with Christian Science earlier than previously thought.

This chapter, written by the Church, provides information that will help health care providers understand the spiritual needs of Christian Scientists in a practical, clinical setting. Besides a background history of Mary Baker Eddy, the formation of the Church, and its foundational teachings, the chapter explains reliance on prayer for healing as an individual choice, and the adherence to law when it comes to infectious diseases.

Steckler and Bartkowski seek to contribute to the scholarly understanding of how religious culture can be transformed through the lived experience of devout adherents. Using theories of subcultural identity and cultural repertoires to understand how Christian Scientists engage social challenges, they conclude that healing treatment options are more flexible and nuanced than often publicized, and other high-tension religions can benefit from a comparison.

After joining the Christian Science church in 1912 and becoming a Journal-listed healing practitioner in 1930, Lulu M. Knight became the first Black American to receive the degree of C.S.B which allowed her to teach her own annual class on Christian Science. Knight was a celebrated Christian Scientist who contributed greatly to Christian Science healing in Chicago.

The structure of this dissertation is a critical theological conversation between Mary Baker Eddy’s Science and Health and the 2nd-century Christian text, the Secret Revelation of John. It uses methodology from Practical Theology to highlight epistemological contrasts and similarities between the two texts and between their worldviews and orthodox worldviews. A common theological foundation lies beneath healing practices for both texts.

The metaphysical nature of the religious belief and practice of Christian Science triggered theological, ecclesial, legal, medical, scientific, and moral controversies. Mary Baker Eddy also dealt with stress and trauma throughout her life. The metaphysical aspect of Christian Science does not detract from its practicality in human experience, as the metaphysically induced healing is evidence of the full salvation to come.

Dean, a graduate student in American Religious History, examines the life of Mary Baker Eddy through a psychological lens—”her desires, her fears, the way in which she came to this [Christian Science] doctrine, and her state of mind throughout her life” (61). His aim is to humanize Eddy beyond the stereotypical views of her as either saint or fraud.

The Oconto, Wisconsin Christian Science Church was built in 1886, the first Christian Science church in the world. Lewis, a media representative for Christian Science, commemorates its continuing services over the past 130 years, as well as its place in the National Register of Historic Places. She documents the church’s beginnings and gives a brief biography of Mary Baker Eddy.

Moses’s 1916 book intended to foster a Jewish spiritual renaissance and to prove that Judaism long held what appears so attractive to the early 20th-century Jewish converts to Christian Science: divine healing, affirmative prayer, and a religion of love and law. He catalogs Jewish scripture illustrating healing and divine love, and contrasts Christian Science tenets with Jewish faith.

Paulson provides a defense of Christian Science as Christian, citing two main points: 1) from earliest times there have been many Christianities of which Christian Science is one expression; 2) Eddy’s Christianity was born out of her difficult life experiences and search of scripture. She became “a Christian reformer, seeking to revitalize the Bible’s practical, transformative power.”