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The Transformation of Pentecostal Healing, 1906-2006 Joseph W Florida State University Libraries Electronic Theses, Treatises and Dissertations The Graduate School 2008 The Transformation of Pentecostal Healing, 1906-2006 Joseph W. Williams Follow this and additional works at the FSU Digital Library. For more information, please contact [email protected] FLORIDA STATE UNIVERSITY COLLEGE OF ARTS AND SCIENCES THE TRANSFORMATION OF PENTECOSTAL HEALING, 1906-2006 By JOSEPH W. WILLIAMS A Dissertation Submitted to the Department of Religion in Partial Fulfillment of the requirements for the Degree of Doctor of Philosophy Degree Awarded: Fall Semester, 2008 Copyright © 2008 Joseph Ward Williams All Rights Reserved The members of the Committee approve the Dissertation of Joseph Williams defended on October 29, 2008. __________________________ Amanda Porterfield Professor Directing Dissertation __________________________ Frederick Davis Outside Committee Member __________________________ John Corrigan Committee Member __________________________ Grant Wacker Committee Member Approved: __________________________ John Corrigan, Chair, Department of Religion The Office of Graduate Studies has verified and approved the above named committee members. ii For Karen iii ACKNOWLEDGEMENTS Numerous individuals have contributed to this project. I am especially grateful to my dissertation adviser, Amanda Porterfield, for her constant encouragement and critical insight, and to the other members of my committee, John Corrigan, Grant Wacker, and Frederick Davis, who graciously lent their expertise at various stages of the writing process. I could not have asked for better mentors. Many other professors also helped guide me towards the successful completion of this dissertation. In particular, Curtis Evans, Martin Kavka, and Amy Koehlinger, all faculty in the Department of Religion at Florida State, provided helpful feedback as my ideas first began to take shape, while Ruth Schwartz Cowan, David Daniels, Kathleen Flake, and Sean McCloud responded to conference papers. Raynard Smith directed me to hard-to-find sources. I am also very thankful for fellow graduate students in the American Religious History track at Florida State who made graduate school a fun and engaging place to be: Kelly Baker, Todd Brenneman, Robert Britt-Mills, Laura Brock, Jeff Danese, Shawntel Ensminger, Michael Gueno, Tammy Heise, Katie Hladky, Shaun Horton, Jason Leto, Gene Mills, Michael Pasquier, Barton Price, Molly Reed, Arthur Remillard, Brooke Sherrard, and Howell Williams. In the course of my research I have had the good fortune of working with dedicated archivists and librarians who went out of their way to help me track down materials related to my research. Special thanks go to Mark Roberts and the staff at the Holy Spirit Research Center in Tulsa, OK; to Darrin Rodgers and the staff of the Flower Pentecostal Heritage Center in Springfield, MO; to David Roebuck and Susan Fletcher at the Dixon Pentecostal Research Center in Cleveland, TN; to Harold Hunter and the staff at the archives of the International Pentecostal Holiness Church in Bethany, OK; to Robert Shuster and Paul Erickson at the Billy Graham Center Archives in Wheaton, IL; and to Nurah-Rosalie Jeter at the Schomburg Center for Research in Black Culture in New York City. I am also indebted to Reggie Jones and Velma Smith at Florida State University’s Strozier Library for their assistance—and patience—as I repeatedly exceeded my quota for interlibrary books. Financial assistance provided by Professor Ralph Berry and the selection committee for the Edward H. and Marie C. Kingsbury Award, as well as a dissertation research grant provided by the Florida State Office of Graduate Studies, helped make much of this research possible. iv The greatest support I received over the past several years came from my family. My grandfather Ward Williams’s commitment to higher education paved the way for my current endeavors. Ruth and Thomas Atkinson, Don and Nina Helms, Joyce Strader, Jeane Sherman, Mary Jo Williams, and Grandma Russell always let me know that they were backing me 100 percent, frequently going out of their way to search their libraries and local used bookstores for books related to my topic, or driving down for extended baby-sitting visits that freed up large chunks of time for me to write (on this last count, I also want to thank “Aunt” Valerie for her repeated generosity). My brother David kept me humble throughout the entire process by reminding me that when all is said and done I still will not be a “real” doctor. My parents, Paul and Sofia Williams, and my in-laws, Paul and Shirley Furrow, provided a steady stream of encouragement even when the process took longer than I originally expected. Also, my beautiful daughter Elise, who had her first birthday a week before I defended the dissertation, provided great motivation for finishing this project even as she brought a level of joy to my life that I have never experienced. I love you sweet pea. Finally, this dissertation is dedicated to my wife Karen. More than anyone else she bore the brunt of my late-night writing sessions, and she witnessed firsthand my detachment from this world as I got lost in pentecostal periodicals and healing tracts. Thank you for loving me through it all. My life simply does not make sense without you. v TABLE OF CONTENTS List of Abbreviations ................................................................................................................... vii Abstract ....................................................................................................................................... viii INTRODUCTION ...........................................................................................................................1 1. “MAKING MEDICINE SPIRITUAL”: THE MEDICALIZATION OF PENTECOSTAL HEALING .................................................................................16 2. THE BIBLE CURE: ALTERNATIVE MEDICINE IN PENTECOSTAL AND CHARISMATIC HEALING .......................................................................59 3. WEIGHTLESS IN THE SPIRIT: DIET, FITNESS AND HEALTH IN THE PENTECOSTAL TRADITION .............................................................................95 4. MINDING THE SPIRIT: THE MIND AND PSYCHOLOGY IN PENTECOSTAL AND CHARISMATIC HEALING.........................................135 5. HEALING THE WOUNDS OF THE MODERN WORLD: PENTECOSTAL HEALING IN THE LATE TWENTIETH CENTURY .......................................181 BIBLIOGRAPHY ........................................................................................................................204 BIOGRAPHICAL SKETCH .......................................................................................................232 vi LIST OF ABBREVIATIONS American Standard Version (ASV) King James Version (KJV) National Institutes of Health (NIH) New International Version (NIV) Office of Alternative Medicine (OAM) Oral Roberts University (ORU) vii ABSTRACT This dissertation traces changes in pentecostal healing practices within the United States since pentecostalism’s inception in the early 1900s. Though divine healing has always served as a hallmark of pentecostal spirituality, changing demographics, the appearance of charismatic renewal, and other trends at work within American society set the stage for many within the movement to adapt their healing practices to complement and at times co-opt healing methods prominent within the broader culture. Claims of dramatic divine interventions by no means disappeared, yet the strident denunciations of the medical profession characteristic of early pentecostalism gave way to an unabashed embrace of “natural” healing methods associated with the use of medicine, natural substances, and to a certain degree psychology. The naturalization of divine healing within the movement signified a profound shift away from key aspects of the original pentecostal vision of healing. Whereas early pentecostals typically condemned reliance on medicines, mental healing, or various other natural means of healing, in the second half of the twentieth century healers combined divine healing with traditional medicine, alternative medicine, as well as psychology and psychoanalysis. Despite the very real transformation of divine healing at work among pentecostals and charismatics, both early believers and their successors frequently adopted a form of metaphysical spirituality that resisted thoroughgoing materialism even as it allowed for the Spirit’s manifestation in and through the natural world. When believers in the latter half of the twentieth century discovered new ways in which modern medicine and other natural means could coincide with their belief in supernatural agency, however, the metaphysical assumptions that implicitly informed early pentecostals’ conceptions of the Spirit’s work became increasingly explicit. By the latter decades of the twentieth century pentecostals and charismatics wholeheartedly participated in the creation of a modern therapeutic culture of spiritually infused materialism that was fully mainstream. Believers’ appropriation of medicine on their own terms contributed to and reflected adherents’ successful transition from the margins of American society to their current position as an arbiter of the faith of millions of Americans. viii INTRODUCTION This dissertation traces changes in pentecostal healing practices within the United States since pentecostalism’s inception in the early 1900s. Though divine healing has always served as a hallmark
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