Alathiasis or, Principles of Christian hygiene designed as a study of Scriptural healing and involving a medico-legal view of Christianity

Preface

"Al-a-tJiY-a-sis" is a word derived from aFathas-truth ; iasis remedy ; and is used in this work to mean, truth as applied to spiritual and physical hygiene; and implies all that is involved in the phrase, Christian Hygiene.

There are many systems for the prevention and healing of disease, having in them more or less power. And none should be condemned, that meet with any considerable success. The divergent faiths in this world, seem to make room and demand, not only for Allopathy, Hydropathy and Homeopathy, but also for many forms of Empiricism. But whatever success may attend any of them r depends upon the truth they respectively contain.

Physicians are frequently successful in the use of remedies, without understanding the alathiastic principle or source of power acting in or through the given treatment. An Al-a-tJn'-an seeks to know the truth governing such phenomena. He looks with astonishment at the marvelous effects of a modicum of morphine or aconite and wonders at the secret of its power. That secret is simply God working in or through the given remedy. And if He is so beneficent as to impart to an atom such dominion over pain and disease, why not directly apply to that same infinite Mercy, in proper cases ?

Truth then stands at the throne of grace inquiring, first, . for the best remedies that Everlasting Loving Kindness has provided for his creatures, and second, for God himself; especially when our human resource fails.

Happy are we, if we submit ourselves to the guidance of the Spirit of Truth, who will guide us unto all truth, even to that Great Physician, who himself is a mysterious remedy, whose touch is life and health and peace.

That I have been helped supernaturally in the preparation of the present work, I cannot doubt. But I cannot claim that I have been so aided to the extent of infallibility or freedom from errors. That there are imperfections in its arrangement, in rhetoric, in repetitions, that may be unnecessary; and in formulation of doctrine and in doctrine itself, is possible; for as shown in the fifth chapter, the Bible is and must always remain the only infallible standard.

But it is the best I can do; and I believe in what I have written. This faith is my justification for its publication; for in the language of the apostle Paul: "We /believe and therefore speak.' 1 I cannot predicate absolute certainty of all the positions taken. Moral certainty is all that can be claimed for many of the conclusions reached. That is to say, they are true beyond a reasonable doubt; and by reasonable doubt, is meant a doubt, which from the evidence, fairly and naturally arises in the mind, without being sought after, captious or far-fetched. 1 however have affirmed nothing in this work that does not seem to me to be either absolutely or morally certain. Some other hands, under divine guidance, may build a spiritual structure far beyond my imagination, upon the foundation herein laid.

One of the most valuable features of this work is the development of the fact in Part First, that the " Law of Faith" is now in force as in the days of Christ, but often .operative in quantity or cqnivalcntly.

And to me, this idea is far beyond the importance of Newton's Law of Gravitation, Kepler's Laws of Planetary Revolution or Edison's marvelous electric developments; for as spirit is greater than matter, the elucidation <of spiritual truth must be more important than any possible physical development. I am frank to say that I would not exchange, for all that this world contains, my

PREFACE. 3

knowledge of the principle of equivalency or quantity as applied in the divine law of faith under which we live.

That there is alathiastic power in modern pseudonymic Christian Science, cannot be doubted; and it seems to consist in its gospel of Divine love, which as seen in Part Second of the present work, is a remarkable means of grace and health and may account for the prosperity of many of its votaries.

The mistake of that school consists in its failure to distinguish between the Subjective and Objective in matters of faith. Its theory is that matter does not exist de facto; but is only what one believes to be. That is to say, if one believes that there is no stone wall or ditch near by, there is none at hand. This is true subjectively. But if he proceeds until he runs against the wall or into the ditch, he becomes conscious of their objective existence; and this personal-knowledge, the school in question mistakes for faith-knowledge, and still insists that the phenomena only subjectively exist. The discussions in this work will serve to bring out this fallacy and refute the theory (producing so much fanaticism,) that all our knowledge is faith-knowledge or subjective in its character.

On the contrary it is a cardinal principle of Alathiasis, that there is that which is objective, especially God; of whom we may obtain both personal knowledge and faith-knowledge.

Another mistake that many of the so-called Christian Scientists make, is in forming faith without evidence, or contrary to the evidence.

An instance of this kind, well authenticated, recently occurred in one of our large cities. A lady imbued with this idea, called upon a dentist for treatment of her teeth. She thought that they were in a condition that pain would ordinarily attend the treatment. And her remedy for the pain was to believe that the operation was painless. It so happened that changes had occurred, unknown to her, in the parts affected, so that the dentist was enabled to treat the case without pain. She attributed the result to her faith. The politic dentist did not undertake to disabuse her mind of her error. Not long afterwards, she returned for treatment of other teeth, where the nerves were exposed; and notwithstanding her faith and fortitude, she suffered severely, and left the office in a puzzled state of mind.

In this treatise, while attempting to avoid such errors as this, yet it is sought to point out the relation of the mind to pain, and thereby assist the patient as much as possible in the conflict with pain. But not by denying its existence, when in fact it does exist.

I have referred to Christian Science as pseudonymic, for the reason that its name is clearly a misnomer.

As seen in Sec. I, of the present treatise, "Science is knowledge systematically arranged."

The Christian Scientists so-called, make no attempt at systematic arrangement of the whole of Christian knowledge; not even in relation to healing disease, let alone other subjects.

And if such effort were made, it could not succeed, for the unsearchable gospel of Christ can not be presented as a strict science, for finiteness cannot scientifically state infinity. The gospel is an ocean of truth, and men can navigate, but not exhaust it. t

Whoever undertakes to scientifically state the sum and substance of Christianity, must be able to cast the mountains into the sea and move the islands out of their places and hold the ocean in the hollow of his hand; and even then he should wait until he had explored the heavens which declare the glory of God; and had visited the city of the living God, containing all the illustrious dead, of times past; the innumerable company of angels, and

PREFACE. 5

Christ dwelling" in glory that no man can approach unto; and listen to the songs of the redeemed out of every tongue and nation in the endless life to come; for of all these things does the gospel treat.

The distinction is this: The general Providence of God, or that which is within the domain of human volition, may be treated of scientifically; i. e., the knowledge in the given case, may be classified and utilized, as in the science of Chemistry, Geology, Botany, Electricity and the like. These are certain forces placed at human disposal. But when we pass into the domain of special Providence, as in the present treatise, we strike the liberty or independence of God which science can neither define nor control; and where we are entirely dependent upon Divine grace; and the only approach to science in the matter is to collect and classify the various means of grace so far as they are discovered by the seeker of grace.

An attempt of this kind is presented in this work.

Whatever one believes to be a means of grace is to him law; for every consideration of expediency requires him to do what he believes to tend to the obtaining of divine mercy and grace.

The principles of Alatliiasis, therefore, are obligatory upon its author; but not upon the reader, except in so far as he or she b'elieves them to be sustained by the New Testament. "Let every man be fully persuaded in his own mind. "

But it should be remembered that in view of the inexhaustibleness of the gospel and the incoercibleness of God, no treatise on theology can claim to be anything more than quasi-scientific; and in this spirit Alatliiasis is written and presented to the reader; with confidence that to the Christian minister, the lawyer, the physician, the afflicted, and all who love theological research, it will be found useful, and in many will excite a deep and abiding interest.

*- * While there are principles in this work that will be new to the reader; yet there are many also that are familiar. In fact the combination of the old and the new, is the true method of presenting the gospel. "Every scribe which is instructed unto the kingdom of Heaven, is like unto a man that is an householder, which bringeth forth out of his treasure, things new and old."

Sensationalism deals only in the new, the strange, the extraordinary.

On the other hand, there are those that preach only that, that is old and trite. But the true preacher, while enforcing familiar truths will season his speech and hold attention with new thought; and furnish his flock with fresh and living water from the old well.

LlSTON McMlLLEN;

August. iSqj.

ALATHIASIS.

Chapter I. Ixtroductiox

Sec. i. Definitions: — Knowledge is that which is known.

Wisdom is the right use of knowledge.

Science is knowledge systematically arranged.

Philosophy is the love of wisdom, and involves the reason for any given phenomena. In practice it requires more or less system in the statement of its principles.

Christian Philosophy is a philosophical investigation and statement of the principles involved in the precepts and practice of Christ.

Applied Christianity means the application of Christian Philosophy to practical life.

Hygienic Christianity is a branch of Christian Philosophy, involving the application of Christian principles, so far as they relate to health of mind or body.

Al-a-thi-a-sis is the Greek of Hygienic Christianity, and as seen in the preface involves the philosophy of healing by the power of the truth.

It is not claimed that the present work on Alathiasis can be regarded as a scientific treatise in the proper sense of that word. It might possibly, be called quasi-scientific, owing to the form in which the matter is presented; but, more than that could not be claimed for this or any other attempt at preaching the inexhaustible gospel.

Sec. 2. The Purview of Alathiasis. — Relating, as the subject does to the claims of Christ to be both Ruler and

Healer of man, Alathiasis naturally involves a medico-legal view of Christianity.

It is not however within the scope of this work to treat of the practice and learning of the various schools of medicine, such as are involved in the supplement, published at the end of this volume. It is however, frankly admitted that it is not anti-scriptural to make use of any remedy demonstrated to be efficient in medical practice.

' Except where the treatment is essentially surgical in its character, most, if not all diseases are treated with alteratives and hygienic adjuncts. When drugs are used for these two last named purposes, they may be regarded as food, or quasi-food, adapted to specific conditions of the physical system. And the theory of this treatise is that we should not depend upon drugs alone; for it is written: "Man shall not live by bread alone, but by <every word that proceedeth out of the mouth of God."

But on the other hand it is absurd to refuse to take proper food, when needed, whether it be in the form and for the purpose of medicine, or the ordinary purpose of .appeasing hunger or quenching thirst, and sustaining and strengthening the body.

It is further written that the words of Clirist are spirit and life. It follows therefore that there is remedial agency in the realm of spirtual truth, as well as in material phenomena, and this is confirmed by all human ^experience. 1

Alathiasis therefore treats primarily of spiritual reme- •dies, and incidentally of the relation of the immaterial to the material.

1 " In this life we are a connecting fabric and pursue the thread of any

link between two worlds, the one of one great human interest, without

mind and the other of matter. Our crossing and recrossing the line." —

being is a compound of both, and Jones' Moral and Political Economy,

our field of action reaches into the Page 5.

confines of both. All our greatest See also Memoranda , bound as a

interests are so interwoven, in the Supplement to Alathiasis, Sees. 82,

texture, this warp and woof of both 87. realms, it is impossible to ravel the

INTRODUCTIOX g

The commendation of "Luke the beloved physician," by the apostle Paul, and his prescription of wine to Timothy for medicinal purposes; and the direction of the apostle James to annoint the sick with oil — all taken together inductively show that the science of medicine has a legitimate field, and to seek physicians in important affliction, is scriptural.

Yet in all cases the blessing of God should be invoked upon the treatment, and thus avoid the mistake of Asa, who died because he sought not to the Lord, but to the physicians.

Therefore, recognizing our absolute dependence upon God, the purview of AlatJiiasis embraces an investigation of the complex work of God and man, in the prevention and healing of disease — the part that God does being called Divine grace, (/. e. , springing from Divine mercy or favor) and the part that man does being called means of grace — a phrase that means, the being or doing what God commands its to be or to do.

It should be especially observed that there is nothing in this work that is opposed to the established practice in surgery and obstetrics. On the contrary, the principles of AlatJiiasis will be found of important supplementary value in such cases. And in general, the design of this treatise is not to detract from the value of drugs, but to enlarge the power of the physician by an inquiry as to the conditions upon which Spirit-Power, both Divine and human, may be available as a remedial agency and by examining the dominion of mind over matter and as far as may be the relation between the physical system and spiritual influences.

The following language of an eminent medical author, is corroborative authority for such an investigation:

"Taking the word, Hygiene in its largest sense, it signifies rules for perfect culture of the mind and body.

"It is impossible to dissociate the two. The body is io PRINCIPLES OF ALATHIASIS.

affected by every mental and moral action; the mind is profoundly influenced by bodily conditions. 1

"For a perfect system of hygiene, we must train the body, the intellect and moral faculties in a perfect and balanced order." 2

The author therefore disclaims any conflict with the practice of medicine or surgery. On the contrary, it is believed that the principles of Alathiasis, when well understood, will contribute to the efficiency of the medical practitioner.

Sec. j. Basic Texts: — Whether we seek natural or supernatural remedies, it is manifest that the Exciting Cause of the given disease should be sought out and removed. Injurious habits are sometimes the source of disease; and they should of course be abandoned.

For instance, if the use of nicotine is developing a disease, the tobacco habit should be broken off. So if any spiritual quality like impatience or lack of self control is producing some nervous disorder, the quality of patience should be cultivated. And generally if disease results from failure to perceive truth, the patient must learn the truth. This is the essence of AlatJiiasis, and in proportion to our growth in the alatJiiastic knowledge of Christ, we may expect to improve in health; for He was full of truth and grace and as we increase in our acquaintance with the truth, we learn to avoid those things that

1 Wood's Medical Library of also of the undue, exertion of each Standard Authors, Vol. I, page 15. of the mental faculties; in fine, the

2 See also Haven's Mental Philo- whole relation of the mind to the sophy, Page 24: "The physician bodily functions, and its influence finds in the practice of his profes- over them — a field of inquiry as yet sion, that in order to succeed, the but imperfectly understood, if indeed laws of the human mind must consti- adequately appreciated by the meditute an important part of his study — cal profession. "

how to avoid, and how to touch, the In the same work the following

secret springs of human action. A paragraph occurs, (page 25 ):

■word rightly spoken is often better "Scarcely less intimate ( than the

than a medicine. In order to com- relation between psychology and

prehend the nature of disease he theology ) is the connection of

must understand the effect on the psychology with the science of life." bodily organization of the due, and

INTRODUCTION. n

tend to exclude us from Divine favor, and to produce disease.

Any truth therefore that has in itself prophylactic or therapeutic power, or is a means of grace, is to Alathiasis, what the Materia Medica is to the various schools of medicine.

We are taught to "grow in grace and knowledge of Christ; " thus showing that grace and truth go hand in hand. Hence it is manifest that whoever teaches error is an ally of disease; but the teacher of truth is a destroyer of disease. The mission therefore of any alathiastic physician is full of mercy, beneficence and loving kindness; and in no school can any physician succeed except in so far as he is an Alathian in spirit if not in name.

Therefore three of the principal texts upon which Alathiasis is founded are the following:

"The truth shall make you free." John 8:32.

"Thy word is truth." John 17:17.

"The Holy Scriptures which are able to make thee wise unto Salvation through faith which is in Christ Jesus." 2 Timothy 3:15.

Sec. </. Classification. — All diseases are divided into three classes: ( 1 ) Those that maybe cured without the intervention of the miraculous power of God, by the use of General Providences; as for example, diet, nursing, bathing, medical treatment, or other agencies within our power; (2) Those that may be cured by the joint effort of God and man; and (3), such as can be cured only by the power of God.

The two last involve the doctrine of Special Providence; a phrase here used as synonymous with miracle, as contra-distinguished from .General Providence ; i. e. the Laics of Nature, ordained by the Creator.

This distinction may however be more in appearance than real; for it is difficult to conceive of anything existing independent of the will of God; as it is manifest that the Divine being either suffers or does all things. Morphine for example, may be merely a medium for the exhibition of Divine power, rather than the remedial force, inhering in the atom itself. *

Miracles and the Laws of Nature may be merely different methods of work of the same omnipresent Worker.

Sec. 5. Danger of Tempting the Lord. — In this connection it should be remembered that we should not resort to Special Providence to the neglect of the General Providence of God. In other words we should not ask God to do what we can reasonably do for ourselves, through the power that the Creator sees proper to manifest in or through us, and the phenomena at our disposal. To expect Divine supererogation is a species of temptation that Christ avoided on the pinnacle of the temple, when in response to the suggestion that He should invoke a wanton exhibition of supernatural power, by casting himself down to what would be certain destruction, except for angelic interference, He adopted and re-enacted the

1 Silliman's Physics, Section 5. — By experiment he learns that he can

"From the axiom that every event also, by suitable appliances, call

must have a cause, the mind natur- into action, where he pleases, cer-

ally passes to the recognition of cer- tain other forces, otherwise dormant,

tain powers or forces in nature which he calls chemical, or physical,

adequate to account for the according as they do, or do not,

observed phenomena. Thus we involve an essential change in the

refer the fall of bodies to the earth, nature of the materials employed,

to force of gravitation — the strength Both his consciousness and experi-

of materials, to the force of cohesive ence inform him that all these mani-

attraction — the directive power of festations of force result from the

the compass-needle, to the earth s voluntary but mysterious action of

magnetism the evaporation of mind upon matter. He is thus led

water to the action of heat — the to the unavoidable conclusion that

combustion of a fire to the action of those great phenomena of nature,

oxygen on the elements of the fuel, over which he has no control, must

or to the force of chemical affinity. have their origin also in the volitions

Man exercising his volition walks, of a Supreme Ruler. Force and

or strikes a blow — examples of the will thus become related terms,

mysterious connection between and we are compelled to regard the

spirit and matter, of the conscious forces of nature, as they are usu-

exercise of mechanical force. By ally styled, as only the outiuard

the use of a lever or screw he trans- and visible manifestations of the

mits or multiplies his force at will. mind of God.

INTR OD I 'C TION. 1 3

eternally true maxim of the Mosaic Economy: "Thou shalt not tempt the Lord thy God."

We should thereforedo what we can for our preservation and welfare; do with our might what we find to do; and use every natural resource within our reach.

Let us then observe the principles of good ventilation, 1 bathing 2 and temperance; be clothed and sheltered properly; avoid unnecessary exposure; and make use of any remedy demonstrated to be efficient in the practice of medicine.

Under the spirit of the injunction: "Prove all things; hold fast that which is good," we may even take remedies empirically, or by way of experiment.

On the other hand, we should follow the example of Christ, and ask the blessing of God, upon any of the general providences that we may employ; for in the figure of the vine and the branches, Christ says: " Without me, ye can do nothing;" i. e., we are as dependent upon God as the branch upon the vine; but in the language of the apostle Paul: "Through Christ strengthening me, I can do all things."

See. 6. Co-operation of the Human and Divine. — Many diseases do not readily yield to ordinary medical treatment; and hence, especially in relation to the second class mentioned in Sec. 4, the co-operation of Divine grace with the work of man is the scriptural ideal.

Of course if there is nothing we can do, that is no reason why we should not seek Divine aid. Even if the case is clearly in the third class mentioned in Sec. 4, the more helpless we are, the greater is the reason for appealing to God. But generally there is something that we can do; and in such cases mutual helpfulness or co-working is the relation that should exist between God and man.

1 The principles of Hygiene are Hence the Apostle Paul teaches that enjoined in the Supplement in this in coming to God, we should have volume, See Sees. 37, 38, 39, 40. "our bodies washed with pure

2 A good bath is conducive both to water." ( Heb. 10:22.) health and a religious frame of mind.

While the Divine Being invites us to come to the throne of grace for help, and the Lord is said to be our helper, yet the angel of the Lord cursed Meroz bitterly, because its inhabitants came not to the help of the Lord against the mighty.

One of the chief Missions of AlatJiiasis is to ascertain as far as may be the conditions or principles involved in this Divine quasi-partnership with man.

Sec. J. Miraculous Power not Extinct. — An underlying truth of the system here taught is, that God exists and that the age of miracles or Special Providence has not passed away. The tenor of the sacred writings is that God will hear and answer prayer; and the practice of the Christian Churches in encouraging public and private devotion is based upon the same thought.

But at this point, there is danger of fanaticism. A frequent mistake on this subject, consists in assuming that the same reason exists now for the exercise of Divine Power, supernaturally, as in the days when Christ and his apostles \^ere laying the foundation for a religious faith that should endure throughout all time.

While no doubt incidentally, the miracles of Christ served the purpose of mercy and grace to those who were healed, yet the tenor of such scriptures as will be found in Heb. 2:4; John 10:98, 14:11, it is believed, shows that the main object of those wonderful works was to establish that Jesus was the Christ and Son of God.

No such reason for miracles exist in these modern days; for the reason that the Bible, including its origin, growth and preservation, is a greater miracle than any wonder recorded in it; and is sufficient proo'f of all its affirmations. Hence those that will not hear the scriptures, would not believe "though one rose from the dead. " (Luke 16:31.)

Whatever miraculous energy then is exhibited in these modern days, must be upon an entirely different basis, and for other reasons than that principally governing in the primitive church.

There is however, abundant reason for believing-, that we may expect Divine blessing upon obedience to both spiritual and physical truth; especially along the line of the exercise of certain spiritual qualities in which the God of truth delights; and these it is the mission of the Alathian to discover.

Sec. 8. The Mystery of Afflict ion. — From what has already been said, it is manifest that in dealing with disease, whether of mind or body, regard should be had to the origin of the affliction; because one important step in therapeutics is, to remove the exciting cause. We may not be able in all cases, to ascertain the origin of a given ailment, because affliction, as well as all other phenomena is involved in more or less mystery. Neglect of the truth however, is no doubt connected with the origin of most diseases; because the tenor of the Scriptures teaches that the God of Truth has made our minds and bodies to be healthy when we are in harmony with the truth. Considering however, the mystery in which our race is involved, it must be admitted that there may be exceptions to this general rule.

Among the reasons for affliction, other than neg ( lect of the truth, are the trial of faith; the development of patience, fortitude and submission; the furnishing of inducements for the study of mental and physical science; and the creating of the avocation of the physician, and also for the glory of God; as is the case of the man, whose blindness from birth, Christ explained upon this principle.

In the progress of this work, some light will be thrown upon many of the phases of this question; but it must be confessed that the Mission of Suffering is practically an inexhaustible subject.

Sec. p. Two Sources of Information. — All knowledge is of two kinds, viz: personal knowledge and faith-know^ ledge. One who has been in any given city, has personal knowledge that there is such a city:

He may also know of another city that he has not been in, through the abundance of evidence of its existence. This faith-knowledge may be much more satisfactory than the possibility of personal knowledge; for by taking the testimony of credible writers we may obtain a much better idea of a distant city than we can ever hope to acquire by personal observation. Yet personal knowledge is sometimes superior to faith-knowledge. As in the case of the Queen of Sheba,when she said to Solomon, " It was a true report which I heard in mine own land of thine acts and of thy wisdom. Howbeit,/ believed not their words, until I came, and mine own eyes had seen it: and, behold the one -half of the greatness of thy wisdom was not told me. "

On the other hand in the absence of personal inspection, faith-knowledge is an important means of information. No one, in these modern days has personal knowledge of the assassination of Caesar, and his pathetic appeal to his betrayer: " Et tu Brute; " nor of the crucifixion of Christ, after his betrayal by the kiss of Judas; yet we may have faith-knowledge of those great events in ancient history, as well as of Washington and the treason of Arnold in modern history, on account of the mass of evidence of these great historic facts.