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Potchefstroom Campus NORTH-WEST UNIVERSITY (Potchefstroom Campus) in cooperation with Greenwich School of Theology U.K. AN EVALUATION OF THE DOCTRINE OF MIRACULOUS HEALING WITHIN THE ROMAN CATHOLIC TRADITION Brother James Scott, o.st.~.,K.s.c., B.A. (Honr.), M.A.~.tii. for the degree Philosophis Doctor in Church History and History of Dogma of the North-West University (Potchefstroom Campus) Promoter: Professor 0. Rees Co-Promoter: Professor J.M. Vorster 2006 Potchefstroom PREFACE I should like to take this opportunity to extend my sincere thanks to the following individuals, societies, and organisations for their support in the production of this thesis: Greenwich School of Theology, Great Britain: for the privilege of being permitted to continue my theological studies through their institution and also to the North-West University (Potchefstroom Campus), South Africa. l am most grateful for the kindnesses and courtesy shown to me by the staff of both institutions. Revd. Professor Dr. Colin Warner, Revd. Professor Dr. Ben Rees and Prof Koos Vorster, my tutors, for their patient endurance and for their attention to detail, meticulously reading, correcting, suggesting: guidance gratefully received; and also to Peg Evans, my language reader. I am indebted to the following priests of the Roman Catholic Church who have so generously allowed me to learn from their ministry: Monsignor Michael Buckley; Father Jim McManus, CSsR, and Father Peter Rookey, OSM. Also I should like to thank June Lincoln from the parish of Our Lady of Lincoln for her insights. I wish to extend a particular word of gratitude to an old Anglican friend, Revd. Reg East, whose work not only inspired me, but opened by eyes to the healing ministry. Dr. Scott Murray, from Edinburgh University, has been of particular help in the construction of this work and has always taken time to explain and encourage me throughout. Equally, to another old friend and colleague from St. John Ambulance, Professor Maurice Place, for his psychiatric insights. As always, I am deeply indebted to those authors whose books have provided me with much insight, and occasional direction, without which this work would have failed before it even got started. I am also thankful to the Lincoln Library Service and to the Library of Bishop Grosseteste College, Lincoln, for their kind assistance in providing some of the much needed reading materials. I wish to state my gratitude to my father, who, in the production of this thesis, proof-read my text, bringing to my attention errors and omissions. But in all things, I give thanks to Almighty God for His goodness to me a sinner! Brother James Scott 16Ih arch, 2006. ABSTRACT Key Terms: Catholic Church; Cures; Diseases; The Fall; Healing Ministry; Lourdes; Magic; Miraculous; Scripture; Sin According to biblical record, diseases and illness have troubled individuals almost since the beginning of creation (Wilkinson, 1998: 7). To understand and make sense of sickness, mankind turned to religion. In the Old Testament health is seen as a gifl of God, but illness is perceived as a punishment for sin (Leon-Dufour, 1962: 543). The preaching of Job argues against this view. The problem of evil still causes difficulties for the Christian today. God permits such challenges and, in responding to them, mankind is spiritually transformed: spiritual growth. God has given mankind a soul, and this soul is not part of an evolutionary process towards perfection: only Christ waslis perfect! However, through the crucifixion, God recognizes our suffering and we can recognize His suffering elsewhere (Fiddes, 1988: 11). The central question of this research is: How may one demonstrate the legitimacy and validity of miraculous healing through the charism of the Holy Spirit within the Catholic tradition? As healing miracles have an important place in Scripture, an examination is needed of the words used to describe miracles, tracing the English translation back to the original Greek or Hebrew words. Miracle stories are also attested to in secular sources such as the Antiquities of the Jews and the Babylonian Talmud. Scripture contains accounts of healing miracles, particularly in relation to the ministry of Jesus whose healing miracles are in accordance with His teaching. Such miracles were not simply stories spread by the disciples; they were signs, evidence of who Jesus is and that He had come in fulfilment of prophecy. These signs contained the quintessence of the Gospel itself, promoting faith, and that faith is a personal response to an act of witness. Healing is not dependent upon sinlessness, but is a gifl of God to His creature: it can be mental, spiritual, emotional, involving relationships and the reconciliation of a person with God and his community through the receipt of the sacraments. Scriptural accounts of healing miracles contained a message that the Kingdom of God had arrived. They were a demonstration of God's truth to believers and non-believers alike and they continued to play an important part in the first Christians' experiences and mission. The church's healing ministry has its roots and authority in Scripture and the continuation of that ministry is through the action of the Holy Spirit. Both in the Early Church and the Church of today, restoration to health is implemented through the Mass and in the practice of a ministry that includes physical care through the establishment of hospitals managed by religious orders and latterly, through care homes staffed by lay volunteers. Consideration is given to Pasteur's (1822-1895) research into micro- organisms and the consequent shift in focus to the avoidance of infection and to the development of effective cures. Understandably, the medical profession has concerns about the healing ministry: why are some healed and others not and why cannot healings be tested scientifically in the laboratory? In the Roman Catholic Church tradition shrines have always played an important role as places of pilgrimage and healing and, in spite of the existence of medical committees made up of scientists, doctors and priests to test all claims of healing before the Church acknowledges these as genuine, scepticism remains (Theillier, 2000: 3). Historically inseparable, a gap has developed between science and religion; this thesis attempts to demonstrate the reasons for this and to show that, since both are concerned with aspects of human suffering and death, the wall of separation between medicine and religion can be demolished (Larson and Matthews, 1997 (2): 3-6). As well as modern medical, technological advancements, which have provided exciting developments in the treatment of diseases like cancer, universities such as Edinburgh and Lancaster have established programmes that focus on how a person's faith may influence the progress of illness in a beneficial way. By considering the apparently opposing views of Hume and Lewis (1953: 51), questions arise concerning the extent to which the Laws of Nature are indeed fixed and unchanging; and concerning the contention that when God acts He does not suspend the Laws of Nature, but works with and through them. The researcher's views are either partially or fully endorsed by Boswell (1992), Brown (1984) and Wilkinson (1998); however, it is necessary to research the understanding of those whose scientific expertise prevents them from conceiving of the possibility of miraculous healing (Dawkins, 1997; Hume 1980; Williams, 1992; et al). The thesis addresses contemporary issues: the extent of modern research into the healing ministry and the fact that this is not reflected comprehensively in the training programmes of the Catholic Church for those preparing for the priesthood or as monks and nuns (Hocken, 2001: 54); and the current debate on euthanasia, which demonstrates clearly that the Bible continues to influence not only medical ethics but also, our society as it debates and determines its evaluation of human life. TABLE of CONTENTS 1.0 INTRODUCTION 1 2.0 THE CORRELATION OF MIRACLES AND HEALING IN THE CONTEXT OF THE PROBLEM OF EVIL 2.1 Introduction 2.2 The Problem of Evil 2.2.1 Love and God 2.2.2 Possible Solutions 2.2.3 St. Augustine's Response 2.2.4 St. Irenaeus' Response 2.2.5 Process Theodicy 2.2.6 Body and Soul 2.3 The Nature of Miracles 2.4 The Mystery of Healing 2.5 Summary 3.0 HEALING AS SEEN IN THE OLD TESTAMENT 3.1 Introduction 3.2 Healing and the Old Testament 3.3 The Bible's Influence in Medical Ethics and Morality 3.4 Miracles 3.5 The Laying on of Hands 3.6 Summary 4.0 HEALING AS SEEN IN THE NEW TESTAMENT 4.1 Introduction 4.2 Healing and the New Testament 4.3 Miracles, Wonders and Signs 4.4 Characteristics of Miracles 4.5 The Continuation of Jesus' Ministry 4.6 Miracles - Fact or Fiction? 4.7 Summary THE THEOLOGY OF JESUS' HEALINGS Introduction The Theology of Jesus' Miracles Fundamentalist and Liberal Christian Interpretation The Place of Miracles in Jesus' Ministry Miracle Stories and the Gospels Miracles and the Kingdom of God What Do They Mean The Laying on of Hands Summary 6.0 THE CHURCH'S HEALING MINISTRY 6.1 Introduction 6.2 The Continuation of Jesus' Healing Ministry 6.2.1 A Question of Authority 6.2.2 The Mission of the Apostles 6.3 Divine Health 6.3.1 Religious Communities and the Hospitals 6.3.1.1 The Order of Saint John 6.3.1.2 L'Arche 6.4 Signs of Life to a Dying World 6.4.1 The Self Image 6.5 Summary 7.0 SHRINES AND HEALING 7.1 Introduction 7.2 Faith or Fiction? 7.2.1 Process of Certification 7.2.1.1 Certified Cure 7.2.1.2 Signified Cure 7.2.2 Background to Lourdes 7.2.2.1
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