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Text
THE
“PRAYER FOR THE SICK:”
HINTS TOWARDS A SERIOUS ATTEMPT TO ESTIMATE
ITS VALUE.
Reprinted with permission from the July No. of the
Contemporary Review.
HE following suggestive letter has been placed in
my hands, with a view to publication. It is
sure, I think, to interest the thoughtful readers of the
Contemporary Preview. It deals, indeed, with a sub
ject which interests everybody, and regarding which
all manner of men, from the Prime Minister down
wards, have given the public the benefit of their
views.
If such be attainable, it is surely desirable to have
clearer notions than we now possess of the action of
“Providence” in physical affairs. Two opposing
parties here confront each other—the one affirming
the habitual intrusion of supernatural power, in an
swer to the petitions of men ; the other questioning,
if not denying, any such intrusion. The writer of
the letter wishes to bring these opposing affirmations
to an experimental test. He considers the subject to
be accessible to experiment, and makes a proposal
which, if faithfully carried out, would, he thinks,
displace assertion by demonstration as regards the
momentous point in question.
T
�2
The “ Prayer for the Sick.”
It was justly stated by the Archbishop of York at
a recent meeting of the supporters of the Palestine
Exploration Fund, that the progress of the human
mind is from vagueness towards precision. The letter
before us seems an illustration of this tendency. In
stead of leaving the subject to the random assertions
of half-informed sceptics on the one hand, and hazy
lecturers of the Victoria Institute on the other, the
writer seeks to confer quantitative precision on the
action of the Supernatural in Nature. His proposal
is so fair, and his mode of stating it so able and con
ciliatory, that I could not, when asked to do so, refuse
to give it the support implied by these few lines of
introduction.
John Tyndall.
Athenaeum Club, June, 1872.
Dear Professor Tyndall,
Since dur conversation the other night, when
you were good enough to listen to a suggestion I
made relative to a means of determining the value of
prayer to the Deity, it occurred to me to put the idea
into writing, and to ask you to do me the further
kindness of looking at it in this shape.
It seems to me impossible at the present day to find
ourselves in contact with a source of power available
for human ends, or affirmed to be so on high authority,
without recognising a necessity—or even that it is a
duty—to estimate its value. And especially if the
power be one which is effective for the production of
physical results, is it desirable to examine its nature,
and to measure its extent, and the conditions under
which it works.
The value of prayer to the Deity has been recog
nised in all ages and by all nations, not merely by
the ignorant and superstitious, but by the more cul
tivated portions of the human race. And I think it
�The “ Prayer for the Sick.”
3
may be said that among the great body of religious
people of all denominations in this country, a belief
in its efficacy is almost universally professed. As to
the objects which it is believed are attainable by
prayer, they are almost without limit as to kind.
Taking as an authority that well-known compendium
which none will dispute to be the national epitome
of English religious idea on the subject, “ The Book
of Common Prayer,”* the legitimate objects of suppli
cation to God may be classified as follows :—
Class A. Spiritual improvement; moral superiority;
intellectual power.
„
B. National supremacy. Preservation from
pestilence, famine and battles. The
fertility of the soil; weather suitable
for the growth and preservation of ve
getable products. The health, wealth,
and long life of the chief national
ruler. A special share of grace and
wisdom for the Nobility, and for mem
bers of the Legislature and of the
Executive.
„
C. For all that are in danger; for the pre
servation of travellers, of sick persons,
of young children, prisoners, orphans,
and widows ; protection against murder
and sudden death.
„
D. Comprehends special forms for occasional
use, e.g., for “ moderate rain and
showers,” &c.; that “ scarcity and
dearth may be turned into cheapness
and plenty;” that “this plague and
grievous sickness may be withdrawn
* Although not used by Dissenters, they do not reject it
on account of its contents, since its very phraseology is often
employed by them, but for the most part because all forms
are deemed by them undesirable.
�4
I. x
The “ Prayer for the Sick.”
and the prayer for “ sick persons,”
which is not precise in its requests on
their behalf.
From all the foregoing it is impossible to resist the
conclusion already more than hinted, that a very
. ample belief exists in the Christian Church, in the
efficacy of prayer to God to avert dire physical evils,
which without it might occur; such, for example, as
disease and death. Were any one, however, hardy
enough to question this, it would suffice to point out
that the custom of offering prayers for the recovery
of sick persons when in great danger is almost univer
sal here. And it may be added that, in the larger
and more ancient section of the Church, prayer still
continues on behalf of the deceased, a custom, perhaps,
not less pious and reasonable than the first-named.
Now, I propose to examine this subject from on©
point of view only, in the endeavour to discover a
means of demonstrating, in some tangible form, the
efficacy of prayer. I commence by remarking, how
ever, that the objects of prayer in Class A. clearly
present inordinate difficulties, and are obviously un
fitted for our purpose. Class B. furnishes subjects
which might be examined, but which are less easy of
treatment than some of those to be found in classes G.
and D. But even here, elements of disturbance pre
sent themselves; thus, in reference to the influence
of prayer on states of the weather in limited localities,
that food may be cheapened, that travellers may be
preserved from accident, &c., it is certain that consi
derable difficulty would arise in any systematic
attempt to arrive at accurate conclusions. But this
leads me to remark that there appears to be one source
from a study of which the absolute calculable value
of prayer (I speak with the utmost reverence) can
almost certainly be ascertained. I mean its influence
in affecting the course of a malady, or in averting the
fatal termination. For it must be admitted that such
�The “ Prayer for the Sick.”
5
an important influence, manifestly either does, or does
not exist. If it is does, a careful investigation of
diseased persons by good pathologists, working with
this end seriously in view, must determine the fact.
The fact determined, it is simply a matter of further
careful clinical observation to estimate the extent or
degree in which prayer is effective. And the next
step would be to consider how far it is practicable to
extend this benefit among the sick and dying. And
I can conceive few inquiries which are more pregnant
with good to humanity when this stage has been
arrived at.
You will naturally next say, What practical shape
does the method take by which you propose to attain
your end ? The method has its difficulties, but I see
none that are insuperable. If I may reckon on the
active co-operation of those who most believe in the
value of such prayer, and I think I have a right to do
so, the enquiry will be easy. For few more interesting
subjects of enquiry can exist for the honest believer
than the extent of man’s influence with Heaven, at
the most momentous crisis in his personal history.
Before entering on the details demanded, it is first
necessary to remark that prayer for the recovery of
sick persons exists in two distinct forms, or, if I may
use the term, in two orders or degrees of quality.
For, first, there are the general prayers for the sick,
made without distinction as to individuals, or to
numbers, on most occasions of public worship. These
prayers are offered by, perhaps, thirty thousand con
gregations every Sunday in our country, since it is no
less the practice of the Dissenter than of the Church
man to remember devoutly the sick in the weekly
supplication. But besides these, there are the special
prayers for individual sick persons, which are by
general consent deemed also necessary; and thus it
is that when the patient holds a very high place
in society, a special form of petition is sometimes
�6
The “Prayer for the Sick.”
ordained to be used throughout the national churches
for his recovery. It is one of the advantages of rank
and gentle birth in England, that special prayers are
made for such every week at least, in most churches
throughout the country.
The first kind, or general prayer, then, must be
held to have a certain value not inconsiderable, since
it is this kind which is relied on against the dangers
of travel, of murder, and of sudden death, and respect
ing which no other or special petitions are provided.
This general prayer for the recovery from sickness is
constantly ascending, if I may use the term, in a broad
stream to heaven. Yet its objects, “all men,” being
so numerous, it is not held to suffice for all individual
cases. Hence the second kind, or spacial prayer ; and
the object sought by those who are interested in the
recovery of the sick, obviously is to concentrate the
special prayers of many on the recovery of one, in
the belief that by this means the malady may be
more certainly checked than were the patient’s fate
to depend only on the influence of the “general
prayer.” With this end it is that the special prayers
of a congregation are asked for A or B, or a special
prayer-meeting is held to offer the one object of
petition. I have been myself present at such meet
ings, and have witnessed the number, the minuteness,
and the length of the petitions.
Now the latter kind, or special prayer, is that
which readily lends itself to the earnest enquirer in
this matter, and it is by its means, if carefully and
conscientiously pursued, that we may certainly arrive,
if at all, at a solution of the great question I have
proposed.
The following appears to me to indicate the manner
of conducting the inquiry. It should be pursued on a
system somewhat analogous to that which is pursued
by the Faculty when a question arises as to the value
of any particular mode of treating disease. For
�The “ Prayer for the Sick."
7
example, a new remedy has been proposed, or is 'said
on high authority to be efficacious, and as authority
does not suffice in medicine further than to recommend
a given course, and never to prescribe it, the remedy
is carefully tested. Usually a hospital or a ward is
assigned for the purpose. All the patients suffering
from the disease to be treated are, during a certain
period, divided into two classes, and all are subjected,
as far as possible, to the same conditions, that single
one of treatment alone excepted.
The ages, sexes,
and many other particulars of the patients are taken
into account, and duly noted. The one class is treated
by the old system, and the other by the new remedy.
When a very large number—for in large number
only is there truth—has been thus dealt with, the
results are compared, and the value of the remedy can
be definitely expressed; that is, its influence above or
below that of the old treatment, as the case may be,
will appear in the percentage of recovery, or of
other results.
Now, after much thought and examination of the
various questions and objections which may possibly
be urged, I do not hesitate to propose an analogous
arrangement, in order to estimate and rightly appreciate
the influence of special prayer to check disease, or to, avert
death.
We possess unquestionable data in reference to
certain well-known maladies, particularly the fevers, of
eruptive type; such as small-pox, typhod, scarlet
fever, &c. Of some local acute disorders, such as
pneumonia, we know what is termed their natural his
tory pretty well, their duration and probable termina
tion at different ages, &c.
The mortality which
follows the great surgical operations at different ages
is a matter known and determined ; for example, after
lithotomy and lithotrity, amputations of the limbs,
hernia, &c. The very large records of past cases which
exist, and the very wide and careful researches which
�8
The “ Prayer for the Sick.”
have been made, have had for their result the pro
duction of known numerical mortality-rates per cent.,
tad applicable to future patients of different ages and
conditions. Indeed, the whole system of life assur
ance is, all the world over, based solely on the
accuracy of such data, and on the certainty with which
they will reproduce themselves. Whatever these
numerical results have been—'whether the mortality
rates deduced belong to healthy lives or to diseased
lives—-all have been necessarily made, subject to the
conditions of human life as it now exists, and includ
ing, among a thousand other influences, that most
important one of “ general prayer” by the whole
Christian Church for “ all men ” as it has been already
described, and influencing as it does, whatever may be
its extent, the sick, the suffering, those exposed to
murder and sudden death, &c., throughout the whole
world. Subject to this influence is that of every drug
prescribed. Influenced by this is the result of every
surgical operation.
Now, for the purpose of our inquiry, I do not pro
pose to ask that one single child of man should be
deprived of his participation in all that belongs to him
of this vast influence. But I ask that one single ward
or hospital, under the care of first-rate physicians and
surgeons, containing certain numbers of patients
afflicted with those diseases which have been best
studied, and of which the mortality rates are best
known, whether the diseases are those which are
treated by medical or by surgical remedies, should be,
during a period of not less, say, than three or five
years, made the object of special prayer by the whole
body of the faithful, and that, at the end of that time,
the mortality rates should be compared with the past
rates, and also with that of other leading hospitals,
similarly well managed, during the same period.
Granting that time is given, and numbers are suffici
ently large, so as to ensure a minimum of error from
�Illi
i, Bk
��The “ Prayer for the Sick.” .
9
accidental disturbing causes, the experiment will be
exhaustive and complete.
I might have proposed to treat two sides of the
same hospital, managed by the same men; one side to
be the object of special prayer, the other to be
exempted from all prayer. It would have been the
most rigidly logical and philosophical method. But I
shrink from depriving any of—I had almost said—his
natural inheritance in the prayers of Christendom.
Practically, too, it would have been impossible ; the
unprayed-for ward would have attracted the prayers of
believers as surely as the lofty tower attracts electric
fluid. The experiment would be frustrated. But the
opposite character of my proposal will commend it to
those who are naturally the most interested in its
success; those, namely, who conscientiously and d’evoutly believe in the efficiency against disease and
death of special prayer. I open a field for the exercise
of their devotion.
I offer an occasion of demonstrat
ing to the faithless an imperishable record of the real
power of prayer.
Atlienoeum Club, Pall Mall,
June, 1872.
TURNBULL AND SPEARS, PRINTERS, EDINBURGH.
�
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Title
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Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
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Conway Hall Library & Archives
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2018
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Conway Hall Ethical Society
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Title
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The "Prayer for the sick": hints towards a serious attempt to estimate its value
Creator
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Conway, Moncure Daniel [1832-1907.]
Description
An account of the resource
Place of publication: [London]
Collation: 9 p. ; 18 cm.
Notes: From the library of Dr Moncure Conway. Printed by Turnbull and Spears, Edinburgh. Consists of a letter by John Tyndall to the Contemporary Review; an unsigned letter to Tyndall, a galley proof attached to p. 9 of a statement signed 'Y', which replies to a statement by Mr McGrigor Allan reprinted from The Examiner, October 12, 1872. Neither 'Y's or Allan's earlier statements have been identified. Reprinted from Contemporary Review, July 1872.
Publisher
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[Thomas Scott]
Date
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[1872?]
Identifier
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G5523
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Prayer
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Text
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English
Conway Tracts
Illness
Prayer