Dr. E. R. Killmier, M.B.B.S. is a graduate of the Federal College of the Bible, Glen Iris (1918) and the Melbourne University (1923). After graduating in medicine Dr. Killmier answered the call to missionary service and spent five years in China representing our brotherhood. Since his return he has engaged in medical practice in Melbourne. His church membership is at Thornbury, Vic., where he serves as esteemed elder and organist.

      Theories of health and disease have always followed the pattern of the current philosophy of the age. In early history ideas of magic were common, gods and spirits were blamed for diseases, and healing Was associated with priests and temples. The early Greek philosophers spoke of the importance of four elements--air, water, fire and earth. Hence the concept of four temperaments--sanguine, phlegmatic, choleric and melancholic--ruled all thinking about disease.

      Following the later materialistic philosophies, the methods of observation and experiment opened up new worlds of thought regarding disease, its causes and effects. The first classification was made in terms of changes in organs. The next was based on changes in cells, and made possible by the invention of the microscope. The discovery of bacteria followed, and brought most productive lines of enquiry into the habits and effects of numerous external agents which invade the body.

      Other causes were then found such as nutritional deficiency, hereditary and constitutional factors. From a consideration of all these viewpoints, causation of disease was shown to he very complex. To add to the difficulties it was found that in ill-health the whole personality, body; mind and spirit is involved, and results differ from person to person. This demonstrated the vital importance of the reaction of the reaction to the impact of the complex causes. An apparently similar situation may mean for one person a trivial illness, but for another a long Course of serious disease.

Balance and Adjustment

      Further thought establishes the proposition that life is a balance--a tension--an interaction between the person and the sum of total hostile influences in his environment and in himself. Even in health this balance is never perfect. It is an uneasy equilibrium which varies from day to day. Any condition which radically disturbs this balance we may call a disease.

      We live precariously on this planet. If any marked change occurred in the constitution of the air or soil or water, we could not survive. There are certain necessities for physical life, and a very small variation in their constancy means the difference between life on the one hand, and disease or death on the other. There is, for example, a constant temperature. If it is altered even a few degrees above or below normal, life is threatened. There is a constant composition and alkalinity of the blood. A constant supply of nutrition is required. A constant disposal of waste by bowel, kidney, skin and lung must be assured.

      It should be a matter for astonishment that these are kept within their normal, narrow range under ordinary circumstances, in spite of great changes in the external environment. But men are not astonished because they do not have to think of these mechanisms. The precarious nature of the narrow range of life is mentioned in order to emphasise the fact that there is an inherent directing force which regulates life. There may be changes in environment, and violent interruptions to normal life in the form of disease and accidents, but life and growth proceeds according to a long-range plan. Cells of the body are dying and being replaced continuously. When first formed, these cells are alike. As they develop, vast differences appear in their structure, according to their different destiny in tissues or organs. They may become bone or muscle, nerve or blood cells, etc. with bewildering precision--repairing, renewing, enlarging or diminishing the body and organs as required from time to time. The person concerned has no power over this process, and no conscious knowledge that it is operating. A child's physical needs are different from those of an adult, But nature is never confused. The ovum of an animal never develops into a human. There is such a stability of type that family likenesses remain constant through life, and a person may be recognised as the same person ten years later.

      This adjusting, purposeful mechanism comes into action also whenever cells are wounded or destroyed, making good the defect with a certain degree of scarring. The scar diminishes as months and years pass by.

      It has always been realised by thoughtful and observant people that there is an inherent force directing physical growth and healing. From the time of Hippocrates it has been called the "vis medicatrix naturæ"--the healing power of nature. Apart from God it is an insoluble problem. But Christian faith gives it meaning. It is God somehow working through the inner life of man. The world of men and things was not only created by divine power, the principle of their cohesion and continued wholeness still resides in divine power (Col. 1:16, 17). The Bible indicates that God is interested in the whole person, body and mind, soul and spirit. The very word "health" means wholeness and is allied to "holiness." Divine action, according to the Scripture revelation, aims to expand the total life of the individual to its greatest capacity by harmonious inclusion in the life of God, which is ever present and real, though largely unperceived by our limited physical senses. "In Him we live and move and have our being" (Acts 17:28). Life and health is the continuation of creation. The difference from original creation is that now man has a limited freedom to modify the results--often to his own detriment. This is the essence of the Christian philosophy as applied to all healing.

Aims of Professional Medical Treatment.

      It is the object of all trained physicians and surgeons to combine scientific methods with human ingenuity and sympathetic insight in the struggle against disease, Every endeavour is made to build up constructive and defensive mechanisms by indicating the laws of life growth and health. All known causes are dealt with, either by neutralising or removing the cause from the patient, or removing the patient from the cause. Such management is usually considered under three headings, relating to environment, nourishment and hindrances. Firstly, there must be, for instance, such conditions as rest, warmth, brightness and oxygen in the environment. Secondly, calculated supplies of necessary food, vitamins and water must be given for nourishment. Thirdly, those, conditions which hinder recovery, comfort or health, are considered and changed, if possible. Such states as pain, strain, stress and undue movement, are brought under control. Poisons and all hostile influences are removed. Poorly functioning organs are assisted. Bowels, kidney and skin, are encouraged towards normal removal of waste. Venous and arterial circulation of blood is supported, or, if necessary, increased in the affected area. Medicines may be given to make desirable changes in the body. Surgical procedures may be required for the same purpose. But none of the above-mentioned items really heals the patient. Cough medicines and digestive powders do not heal. Castor oil never healed anyone. Foments do not heal. Penicillin and antibiotics do not heal--they only discourage the germs. Surgery does not heal; it involves further wounding of the body. These all create conditions in which we expect healing to occur. In other words, we have faith that the result will follow if we do these things. But healing is really given by a power more ultimate than body or

      mind, and is not under direct human control. No one can explain it. The simplest attitude is the Christian statement: It is God who heals.

Immaterial Factors.

      Thus far, discussion has been mainly concerned with physical uses and physical disease. But there are large numbers of humans whose bodies, in fact their whole personalities, are in ill-health because of changes in the immaterial areas of life, e. g. mind and spirit.

      At least, these changes appear to be causally related to disease. Although there has been much speculation there is no reliable theory to explain the interaction between

      mind and body. No one knows the real cause of neurosis or insanity.

      A young woman suffered for years with headaches, abdominal pains, fainting attacks. Physical treatment gave no relief. It was found that she had feelings of resentment and frustration in relation to her younger, married sister, and her older, single sister. The real position was not realised by any of the three. Discussion with minister and doctor brought hidden feelings to light, cleared up misunderstandings and gave insight. The physical symptoms immediately disappeared.

      Another woman, an asthma patient, had an attack whenever she saw through the window that her sister-in-law was arriving at the front gate. The destructive emotion was apparently resentment over an unresolved incident, for when it was considered and discussed she had no more such reactions to her sister-in-law. Her asthma, however, still occurred in other connections.

      A little boy suffered regular attach of abdominal pain and anxiety at school time. If allowed to stay home he became well as soon as the school bell rang. His parents went to work and his grandmother left at home was deaf. It was found that he was afraid he might come home from school and be unable to enter the house. This had happened once. When the key of the door was hung by a cord about his neck, he went off happily to school and there was no recurrence of pains.

      Such cases, indicative of emotional disorders, can be multiplied indefinitely. They are mentioned here to emphasise the reality of the reaction between body and mind. But, also to show that the uncovering of the psychological defect was not the essence of the cure. The patient with asthma, for instance, was not cured, although there was some alleviation of the condition in one particular. The boy, also, will very likely develop other symptoms related to different anxieties as he grows older. When it is asked why some people become resentful or anxious, with corresponding symptoms and behaviour, while others in similar circumstances do not, it is realised that the emotion is not the whole answer to the question. There is something deeper which we do not understand. And the resolving of the emotional situation is only the removal of a handicap which allows the natural tendencies to healthy living to operate. In this realm of mind, soul and spirit there are so many unknown and unpredictable happenings that we gladly grasp at any slight aid to improved treatment. But it must be firmly realised that treatment is not the cure. As on the physical side, treatment consists in removing hindrances and improving conditions., The cure, if it occurs, is due to God and His continuing influence in the life which He created. He is the context of the living cells, thoughts, emotions and decisions of men. The degree of harmony or disharmony with that Divine context determines the health or disease of men. The fact that non-Christians, and even wicked people, have apparent health in this sense does not nullify the proposition. For as God makes His sun to shine on the just and the unjust, so in the matter of health

      He does His part if men fulfil the simple conditions--even upholding the lives of those who continue to live in rebellion against Him.

Spiritual Treatment.

      I can say very little about present-day immediate miraculous healing of physical and mental diseases, in the form in which Christ and the apostles healed, having never seen anything comparable to those great signs and wonders. While keeping an open mind one may apply Christ's dictum "By their fruits ye shall know them" (Matt. 7:20).

      But there is a vast area in which treatment of the person may be effected from within, Whether we call it faith healing, spiritual healing, or medicine of the person, it is a universal need in our world today. There is no doubt of the beneficial results which follow this kind of treatment, intelligently applied. As in the case of medical treatment, it deals firstly with the environment, secondly with nourishment, and thirdly with hindrances.

      The environment can not often be changed very much, and perhaps it is good that this is so. It will still contain the unpleasantness, the problems and challenges. But it should be possible to instil into it new elements of love, care, understanding and acceptance of the person as he is. This involves respect of his freedom and rights and recognition of his equality. The first essential is not to correct him, but to stand by and keep a point of contact. The chief agencies here are the sympathetic, understanding advisers and friends, the home, the community and the church. These can supply the sense of belonging, and the encouragement to face the issues.

      Spiritual nourishment is as necessary as daily food. Faith, hope and love based upon the historical facts of Christianity experienced in the present life, and projected towards every future ideal and purpose, become burning fuel, generating essential energy within. This constructive accession of strength can be gained by prayer, worship and service. Private devotions are useful, but there is much greater amplification of power if the patient is one of a group. The objective value of faith and prayer on behalf of the sick, as suggested in James 5:14, cannot be over-estimated. New factors are brought into the local situation from the eternal infinite world. The efficacy depends upon the insight with which these things are done. If the prayer is made to a Person, a Father who is present and who cares, it brings that Father's response. If the "oil" is regarded as a symbol of special care and treatment from an unseen though real source, soothing, comforting and protecting, then it is typical of the Holy Spirit who thereby comes in with these special influences. To be effective such treatment should be specific and detailed and Christian, not merely the use of religious ideas. The aim should be an expanding life--an inclusion of this sensory life within the totality of the Life of God and His activities--a realisation that the infinite eternal life of God is the proper context for present life. The Bible is the text book on this subject.

      There need be no feeling of mystery or difficulty as the Bible is read through it was written under the guidance of the Holy Spirit by common men for common men. A positive attitude can be adopted in which it is taken at its face-value, with simple faith, It will then speak in our language to our hearts. In this way it will impose its divine concepts and analogies upon men, rather than vice versa; and will show its wisdom allied with, and yet ahead of every activity of man, scientific or cultural. It is specially relevant to the study of human nature and its emotional problems, for it is based upon personalities and their reactions, not upon changing human

conceptions of causes and effects. It is therefore universal and age-less. In fact, the whole atmosphere of the Bible opens up the soul to God and fills with His Revelation and perspective. It promotes the receptiveness in which the resources of health come flowing in. This total view of health or wholeness is present from the beginning of the Old Testament to the end of Bible. There is no stage of magic, or growth of the idea. It is revealed as God's will for men, He promises to help man to attain to it as far as possible. Thus Bible, if given its rightful place as God's perspective, supplies sustenance in facts, ideas, understanding, energy and initiative.

      Overcoming hindrances in spiritual treatment is mainly concerned with working out the effects of destructive emotions such as resentments, anxieties and fears. It requires much insight, sympathy and judgment. Emotional situations are very difficult to adjust. It is not merely a matter of finding the true state of affairs. Something more positive is called for. Repentance and forgiveness, understanding and fellowship, instead of criticism, is required of all parties concerned. Within the patient the abnormal emotion may have affected his view of himself or of the life about him.

      Somehow he must be made able and willing to harmonise his meaning of self with his meaning of life. There can be no mechanical technique in such treatment. Faith is spontaneous, progressive and creative, and its active area is the inner personality which is always changing and never static. All that men can do but clears the way for God to exert His healing influence.

      If an apple tree fails to bear fruit it is useless to waste words complaining of it, or to blame its shape or attitude There are no short cuts synthetic apples cannot be made.

      No merely external influence can be brought to bear on the tree.

      The only correct procedure is to dig, nourish and weed the earth, see that water and sunlight and all necessary elements are supplied, and discourage pests and all hostile influences. This allows the normal laws of growth to apply, the natural sap and force of life to flow--and apples to grow. The active agent is the same "vis medicatrix naturæ," namely the creative action of God.

      All healing is basically spiritual. If there is any substance in what has been written above, it means that treatment may be given at many different levels, but all real healing originates in the spiritual realm. There is no antithesis between medical and spiritual treatment and healing. Even the gradual and indirect healing which follows medical, surgical or psychological treatment is related to the inner reality of the life of the person, and is spiritual in nature.

      It is only a question of where God enters into the situation. His influence may come in through the so-called automatic mechanisms of body or mind, or through the unconscious mind, or through associations or suggestion. Or He may come in through the action of friends, or through the training or life habits of doctors, surgeons or ministers. The Scripture represents God as being an integral part of His created world and being interested enough to intervene as required to keep it in balance. That is as much as we know. But it gives a clue to the nature of the "healing power of Nature." Whether He intervenes directly in the present, or whether He manipulates causes and agencies in the present or in the past is of little concern compared with the outstanding fact that it is God who heals.

      The process of a disease may be regarded as an onward stream of action like the flowing of a river. Causes and effects are somewhat artificial concepts, and are only relative. The same event may be regarded in different connections,

sometimes as a cause and at other times as an effect. The point of importance is that this sequence of events can be interrupted or modified at many different points--and cure may result. So it may be stated that the use of Science and the use of Faith are supplementary to one another. Science observes and treats causes and reactions. It is, by the very nature of its method, restricted to these outward phenomena, i. e., the appearance of things as distinct from their reality and essence. Faith, on the other hand, is a reliable method of elucidating--in varying degree--the inner meanings and purposes. It contacts the springs of conduct and life, and gives some access to the inward reality of the person. Faith in this sense means ideally the faith of

      the patient and adviser in each other, and the faith of both in God. Such a conjunction of faith and science improves the performance of each, and is highly desirable in the interests of the total health and happiness of men.

      Why are all not healed? Some light may be thrown upon this question by a brief mention of three problems.

      (1) The Problem of Suffering. There is often no other way of developing human powers and character. Hence disease was allowed and controlled by God in the cases of Job and of Paul, to teach them to love Him better.

      (2) The Problem of the Highest Good. Health is not an end in itself. The important thing is how that health is used for God and men. Old age is not of itself the greatest good. Nor is illness the greatest of all calamities. God's purpose for human life must be the highest good, and is accomplished in conditions of affliction and pain as well as in health and holiness,

      (3) The Problem of God's Justice and Mercy. Human knowledge is insufficient to explain the relation between these. Both His justice and His mercy are perfect. We must not be tempted to argue one against the other. There is a paradox here which we must accept. Action and reaction are always equal and opposite. God has to balance the universe. Every sin, rebellion or mistake must be paid for or neutralised somewhere. Innocent persons, including the Saviour, Jesus, are therefore frequently called upon to suffer as part of the price of separation from God, which is the original cause of sin and suffering.

      Can we expect miracles today? It is wise always to keep an open mind for "with God all things are possible." It appears, however, that miraculous healings only occurred in times of crisis when they had a strategic value as signs. The present situation in the world is that there are, by the grace of God, many effective healing agencies, which are in accord with the constancy and uniformity of nature These we should use because they give us a greater security in planning and living than miracle does.

      Spiritual healing, as described herein, should be used, together with all other relevant methods, medical, surgical, psychological, etc. Faith in God should be a factor from the very beginning. This allows God to choose the most appropriate means of healing. Or, if it be not wise, just or merciful to perfect a cure, He, being a partner in the case, will say in effect "My grace is sufficient for thee" (1 Cor 12:7).