fcibrarp of Che theological ^eminarjp 
 
 PRINCETON • NEW JERSEY 
 
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 PRESENTED BY 
 
 The Estate of 
 Victor H. Lukens 
 
 "RC4,05 
 . W 74G 
 

Digitized by the Internet Archive 
 in 2019 with funding from 
 Princeton Theological Seminary Library 
 
 https://archive.org/details/powertohealhandbOOwils 
 
THE 
 POWER TO 
 
 HEAL 
 
 * 
 
 A handbook for the practice of healing 
 according to the methods of Jesus 
 
 * 
 
 By HENRY B. WILSON, B.D. 
 
 Founder of the Society of the Nazarene 
 
 Foreword by 
 
 The Right REV. C. H. BRENT, D.D. 
 Bishop of Western New York 
 With additional Chapter and New Prayers 
 edited by the Director of the Society 
 
 * 
 
 Copyright 1923 
 By 
 
 THE NAZARENE PRESS 
 ASHEVILLE, N. C. 
 
 s 
 
CONTENTS: 
 
 PAGE 
 
 Preface to the Third Edition. 3 
 
 Foreword . ^ 
 
 PART I 
 
 Chapter I. The Formation of a Group. 
 
 Chapter II. Plan for Group Meeting. 20 
 
 Chapter III. Silence and Preparation. 29 
 
 1. The Value of the Silence. 29 
 
 2. Listening for His Voice. 33 
 
 3. The Soul in Action. 39 
 
 Chapter IV. Intercessions and Visitations. 43 
 
 PART II 
 
 Topics for Study. 37 
 
 Chapter I. The Character of the Work. 57 
 
 Chapter II. The Importance of the Work. 61 
 
 Chapter III. The Preparation for the Work. 64 
 
 Chapter IV. A Vision of Unity. 69 
 
 PART III 
 
 Nazarene Prayers and Litany. 72 
 
 Healing Formulas and Affirmations. 84 
 
Preface to the Third Edition 
 
 The practice of Healing as a pastoral function is 
 coming to be more and more a normal part of parish 
 work. Many more books are available today on this 
 important subject than could be obtained when this 
 little handbook made its first appearance some years 
 ago. It is far from our purpose to duplicate books 
 and manuals on the healing ministry which are now 
 easily accessible to every minister and layman. 
 
 Therefore in this new edition of “The Power to 
 Heal” we have deliberately omitted the chapter on 
 the Anointing of the Sick with the service which ac¬ 
 companied it, and we have substituted some Prayers 
 and Healing Formulas which we think will be far 
 more useful to the majority of our readers. 
 
 It should be remembered that this book is pri¬ 
 marily a Manual for the members of the Society of 
 the Nazarene, not a treatise of Healing, nor a text¬ 
 book on the technique of healing. The clergy who 
 desire to study or practise healing according to the 
 most ancient and approved liturgies are directed to 
 the author’s earlier work, “The Revival of the Gift 
 of Healing,” which contains the office for Anointing 
 together with instructions for this and other healing 
 offices. An excellent pamphlet containing rubri¬ 
 cated offices for the Laying-On of Hands and the 
 Anointing of the Sick can be obtained for fifteen 
 cents from the publishers (A. R. Mowbray’s of 
 London) or can be purchased in the U. S. A. from the 
 Morehouse Publishing Co. We recommend every 
 interested clergyman to send for this excellent pam- 
 
 3 
 
phlet. Other good books on Anointing are Canon 
 Keymer’s “The Anointing of the Sick” (Mowbray, 
 London; and Morehouse Co., Milwaukee); and 
 “The Anointing of the Sick,” by the Rev. F. W. 
 Puller, M.A. (S.P.C.K., London; and E. S. Gorham, 
 New York). 
 
 The Healing Formulas and Affirmations in the 
 last chapter have been added largely on the advice 
 of Sir William Willcocks, K.C.M.G., of Cairo, 
 Egypt, a member of the Society and one who has 
 studied carefully both the devotional and practical 
 aspects of Christian Healing. He wrote asking the 
 new Director for some such outlines as these which, 
 he pointed out, had not been previously supplied to 
 our members and were really needed. Sir William 
 has himself published an excellent little booklet of 
 healing prayers, many of which have been published 
 in The Nazarene from time to time. 
 
 Those who derive no help nor inspiration from 
 these formulas and affirmations are respectfully 
 asked to ignore them and to employ such methods as 
 secure for them the best results. Let us remember how 
 infinite are the varieties of Religious Experience (as 
 for example read Prof. Wm. James’ famous Gifford 
 Lectures), and let us be willing to learn from those 
 who have successfully demonstrated the efficacy of 
 this method or that, and then adopt that method of 
 Healing (whether for ourselves or for others) which 
 best serves as a vehicle for the expression of that 
 “Spirit which worketh within us.” 
 
 Finally let us take heed to the words of St. Paul: 
 “Now there are diversities of gifts, but the same 
 
 4 
 
Spirit; and there are differences of administrations, 
 but the same Lord; and there are diversities of 
 operations, but it is the same God which worketh all 
 in all. But the manifestation of the Spirit is given 
 to every man to profit withal.” I Corinthians 
 12:4-7. The Director invites correspondence from 
 those who have tried these and other methods suc¬ 
 cessfully. By classifying, correlating and synthe¬ 
 sizing the experience gained in this ministry of heal¬ 
 ing, we may make the next edition of this book still 
 more valuable to our members as well as to the clergy 
 and the Church at large. 
 
 A. J. GAYNER BANKS, 
 
 Director, S.N. 
 
 Asheville, N. C. 
 
 St. Luke’s Day, 1923. 
 
 5 
 
I 
 
 Foreword 
 
 The substance of these pages represents an im¬ 
 portant phase of faith. We must remember that faith 
 does not consist in departments or in detached acts. 
 Faith is the unvarying and progressive activity of the 
 Christian life. It is neither an act nor a series of 
 acts. All that the Christian does, however, should 
 be the expression of faith. It is increasingly evident 
 that even the glimmerings of faith which we have 
 affect appreciably the entire life including the body 
 as well as inner faculties. That science has an im¬ 
 portant part to play in maintaining and recovering 
 health is a fact no sane person can deny. But science 
 without God, whether in matters pertaining, to 
 physical health or whatever department of life, is a 
 poor thing and can do less than the work that God 
 intended it to do. 
 
 It is a calamity that the Prayer Book provides 
 such wholly inadequate and feeble prayers for the 
 sick. For many years I have never used any of them 
 but one, supplementing this by extemporaneous 
 prayers or carefully prepared prayers from other 
 sources. 
 
 In any society like the Society of the Nazarene 
 we must be careful to recognize that its object is to 
 bring before the Church that which is inherently the 
 duty and opportunity of the Church as such. We 
 must avoid making a cult. What this Society hopes 
 to do is to aid in awakening the Church to her re¬ 
 sponsibility. It is not by virtue of our belonging to 
 
 6 
 
this or any other society that looks toward the healing 
 of the body that we accomplish anything. It is rather 
 by virtue of the fact that we dive into the great 
 Treasure House of the Church to which the Society 
 has drawn our attention and by means of the precious 
 things there make our contribution to the well-being 
 of God’s people. 
 
 C. H. BRENT, 
 Bishop of Western New York. 
 
 Note. —This book was written primarily as a 
 handbook for members of the Society of the Naza- 
 rene. Because of the very great demand it has been 
 given a general circulation. Those taking the subject 
 up for the first time should bear this in mind. What 
 this book offers will be much clearer, and more 
 readily accepted when the reader is familiar with 
 Nazarene principles and literature.—H. B. W. 
 
 7 
 
CHAPTER I 
 
 The Formation of a Group 
 
 One of the surest signs that a member of the 
 Society of the Nazarene (or any other true Christian 
 in fact), has grasped the truth of our Lord’s healing 
 power in his life, is his desire to carry that good news 
 on to someone else. One cannot truly experience the 
 consciousness of His presence and guidance, and the 
 fullness of this great joy without desiring to share it. 
 It does not mean prevailing upon another person to 
 join the Society. That may be the result, but it is not 
 the primary object. When one possesses this truth as 
 his own he must tell it, he must show it, and this 
 demonstration cannot fail to attract others and in¬ 
 spire within them a desire for a similar joy, a desire 
 to be partakers of the many blessings God has to 
 bestow, but which hitherto, they have been unable to 
 obtain. 
 
 This influence should be so strong as to be 
 “catching.” Rufus M. Jones recently presented this 
 thought very clearly and aply, and terms it a form of 
 contagion. “Christ’s way of propagating the truth— 
 the way that inherently fits the inner life and spirit 
 of the Gospel of the Kingdom—was the way of 
 personal Contagion. He counted almost wholly 
 upon the spontaneous and dynamic influence of life 
 upon life, of personality upon personality. This 
 would produce a new world, a new social order, 
 
 9 
 
through the contagious and transmissive character 
 of personal goodness. It was His faith that if you 
 get into the world anywhere a seed of the Kingdom, 
 a nucleus of persons who exhibit the blessed life, who 
 are dedicated to expanding goodness, who rely im¬ 
 plicitly upon love and sympathy, who try in meek 
 patience the slow method that is right, who still feel 
 the clasping hand of love, even when they go through 
 pain and trial and loss, this seed spirit will spread, 
 this nucleus will enlarge and create a society. If the 
 new spirit of passionate love and of uncalculating 
 goodness gets formed in one person, by a silent 
 alchemy, a group of persons will soon become perme¬ 
 ated and charged with the same spirit.” 
 
 This spreading of such “good news,” which 
 means the full “Gospel,” unites people in a common 
 bond of faith, and the natural tendency is for them to 
 meet and discuss the subject so dear to them; not only 
 that they may strengthen their own faith, but that 
 they may unite their prayers for the sick and troubled, 
 and endeavor to bring the truth to others as they are 
 led by the Spirit. 
 
 This naturally leads to the formation of a local 
 Group or Guild of the Society, by the means of which 
 the work is maintained and extended. So many 
 members have asked for instruction with regard to 
 Group formation that this little book has been found 
 necessary. 
 
 Associate Directors 
 
 The logical and most appropriate method of 
 forming a group is through the appointment of a 
 clergyman, who has this faith, as an Associate 
 
 10 
 
Director of the Society. He gathers a few of his 
 faithful ones and introduces the work and so a group 
 is organized. When the work is properly introduced 
 by a few addresses there is no difficulty at all in 
 starting a group. Clergymen are often surprised at 
 the amazing interest and faith exhibited from most 
 unexpected quarters, as soon as the work is made 
 known. 
 
 A group under the leadership of a minister meets 
 once a week for conference and for united interces¬ 
 sions for the sick of the congregation and community. 
 A group does not exist long before it uplifts the 
 spiritual tone of the entire congregation. Ministers 
 will succeed in forming a group in proportion to 
 their faith and the manner in which they present the 
 subject to their congregations. A very excellent ap¬ 
 proach is shown in the following letter from the 
 rector of a large New England Church: 
 
 Sensationalism Discouraged 
 
 “I have just finished reading your book ‘Does 
 Christ Still Heal?’ and I have long felt that what you 
 say is true. 
 
 “Will you send me a copy of ‘The Revival of the 
 Gift of Healing’ and other literature which you can 
 send regarding this work of the Society or prayers 
 like those published by Allenson. I wish to make a 
 careful study of the subject. I shall be most willing 
 to extend such ministry to any of whom you may hear 
 and will be glad to have you refer to me any in the 
 vicinity of Augusta who desire anointing. I truly 
 believe in the efficacy of prayer for the sick, just as I 
 
 11 
 
believe in the remission of sins when there is true 
 penitence and confession, but I do not believe in the 
 pessimistic prayers with which we are provided, so I 
 have always used prayers of my own composition. 
 
 “I am grateful for your book formulating as it 
 does the ideas that have long been in my mind espe¬ 
 cially as you do not urge it as a healing cult, but as a 
 part of the full faith of the Church/ 7 
 
 Several weeks later, the clergyman wrote that he 
 had had a little meeting in which he endeavored to 
 interest about twenty-five people in the revival of the 
 ministry. He distinctly stated that he did not attempt 
 to get out a large number but on the other hand, 
 discouraged people from coming to the meeting 
 out of mere curiosity. He enclosed a copy of the 
 notice he had read to his congregation which is as 
 follows: 
 
 “The Rector has a little book which has to do 
 with faith in prayer which he wishes to read to such 
 people as truly believe in the efficacy of prayer, with 
 a view to forming a prayer league for special objects. 
 The book will be read to such as come, on Wednes¬ 
 day evening of this week, and in order to know 
 how many will be there, it will be necessary for 
 those who wish to come, to send word between now 
 and Wednesday. Please do not come out of mere 
 curiosity, unless you have had sufficient faith in the 
 past to plead with Almighty God day after day for 
 some definite object, you have not the faith that is 
 desired for this prayer league. 77 
 
 He added in his letter that he felt that the re¬ 
 vival of this ministry in the Church must come 
 
 12 
 
through a slow, careful growth, which is far more to 
 be desired than any sensational movement. It has 
 been the Director’s experience that this is the safest 
 way in which to operate. The moment people take 
 up the ministry of healing as a fad, they will be in¬ 
 clined to drop it in a few months after its novelty has 
 worn off. 
 
 Lay Leadership 
 
 Unfortunately not all of the clergy and ministers 
 are interested in the ministry of healing. Some 
 frankly refuse to anoint those who ask it, looking 
 upon it as a Roman custom, and others are still bound 
 by the theology that God has a purpose in sending 
 the prolonging sickness, and surrender the field en¬ 
 tirely to the doctors and surgeons, limiting them¬ 
 selves with the funeral where the former have failed. 
 Many, because of their lack of faith, coupled with no 
 training at all in sick room visitation, are totally un¬ 
 familiar with methods of approach in this field, and 
 consequently are incapacitated, not only for a healing 
 ministry, but for leadership in this work. 
 
 There have been many instances where men and 
 women became members of the Society and longed 
 for spiritual leadership, but could not obtain it 
 because of lack of faith on the part of their minister. 
 Not a few have written that when they brought the 
 subject to the attention of their rector, he frankly 
 told them that he was not interested, as he believed 
 “the age of miracles had ceased,” or that it was “an 
 imitation of Christian Science.” 
 
 In many such cases members have been advised 
 to proceed with the organization of a guild without 
 
 13 
 
clerical leadership and some of them are now oper¬ 
 ating with wonderful results. In not a few instances 
 the groups are comprised entirely of women , and 
 their work is so well known that their members are 
 asked to call upon the sick, not only in their own 
 congregation, but in their community, among the 
 unchurched, and upon those of other denominations. 
 Some of the Southern Guilds of the Society have 
 gained this fame through their faith in their effective 
 practice of the simple methods of Jesus in their sick 
 visitations. “And the fame hereof went abroad unto 
 all the land.” (St. Matt. 9:26.) 
 
 The Size of a Successful Guild 
 A guild may be started by two persons. When 
 they meet regularly and pray for the increase their 
 prayers are not long unanswered. They need no 
 greater inspiration for organization with small num¬ 
 bers than the words of the Master. “Where two or 
 three are gathered together IN MY NAME, there am 
 I in the midst of them.” (St. Matt. 18:20.) 
 
 When a group is organized on that basis, it be¬ 
 comes a successful guild, no matter what may be its 
 size in numbers. With Christ as a member it is well 
 nigh a perfect group, with every element of power 
 that can possibly be provided, and with an unfailing 
 source of fresh power as one may spend himself in 
 ministering or giving. The appropriate name should 
 be “The Guild of the Nazarene.” 
 
 Weekly Meetings 
 
 Such groups of lay persons, whether men or 
 women or both, should meet once a week if possible, 
 
 14 
 
but not less than once every two weeks. The meeting 
 should be conducted along the lines suggested in the 
 next chapter. Even with two persons the weekly 
 meetings will be found more profitable. In such 
 groups a leader may volunteer or a guild may elect a 
 leader for a short term. 
 
 Seeking Ministers with Faith 
 
 In all such lay groups there should always be an 
 earnest prayer for the conversion of the ministers of 
 the community to the ministry, and it should be the 
 duty of each member of the guild to give to his or her 
 minister portions of the literature of the Society from 
 time to time with the request that they be read. Later 
 an opinion should be requested. There should he no 
 urgent pleadings to take up this work. It would also 
 be harmful, if not fatal, to ask a clergyman to become 
 a leader in the meetings unless he earnestly believed 
 in the ministry, was ready to practice it at all times, 
 and desired to have it restored to the Church. Con¬ 
 ventional leadership of purely professional nature, 
 even if considered very orthodox, has already 
 wrought sufficient havoc in all the churches and has 
 given Christianity its bad name and its puerile, unin¬ 
 viting character. The Society of the Nazarene is 
 exerting heroic efforts to restore to the Churches that 
 virile element, and the blessings which many have 
 lost through neglect of the simple teachings and 
 methods of Jesus. Our members grieve to see faith¬ 
 less clergy in the Church and they cannot have them 
 in the Society, without serious havoc to the cause of 
 the Master. 
 
 15 
 
Some clergymen express a desire to exercise the 
 ministry of healing, but hesitate to have any prayer 
 without the conditional clause (“If it be God’s 
 will”). They are still bound by the theology that if 
 a person fails, it is an expression of God’s will. Such 
 a ministry will always be defective, as it inhibits 
 faith, and is not in accordance with the unconditional 
 method of Jesus and His revelation that premature 
 death was not the will of God. In such cases 
 ministers should be given the books of the Society. 
 Many ministers who at first disagreed with our prin¬ 
 ciples, are now in hearty accord and are valiant 
 workers in the Society. The revision of the old 
 theology, not only among ministers, but among lay¬ 
 men and women as well, constitutes the most im¬ 
 portant, and at the same time the most difficult work 
 of the Society. “He came unto His own and His own 
 received Him not,” is as true today as it was when 
 St. John wrote it. 
 
 Making “Christians” Christian 
 
 Hundreds of men and women longing for a heal¬ 
 ing ministry have gone into Christian Science and 
 New Thought societies, simply because the Church 
 not only failed to provide the healing work of Jesus, 
 but refused to revive it when requested. Nevertheless 
 many are quick to return when they find the Church 
 awakening to her duty. One lady having left because 
 of a deadening experience wrote: “The Society of 
 the Nazarene has drawn me back to my Church for 
 which I am deeply grateful.” Many others have 
 expressed themselves in similar manner. 
 
 16 
 
In will be a glorious day when the churches 
 realize that, for centuries ,they have been presenting 
 only a partial Christianity; and still more glorious 
 when they restore to their people the full Gospel that 
 Jesus preached and practiced and intended His 
 disciples to continue in His name, by virtue of the 
 power of His Name. That must be the aim of every 
 member of the Society. The work may be difficult 
 but divine guidance will be granted and patience will 
 be rewarded. When Christians are truly Christian 
 the world’s great problems will be solved and the 
 Master will come unto His OWN. The disciples 
 were first designated as a Sect of Nazarenes and 
 despised accordingly. 
 
 A Call to Action 
 
 After the consideration of the preceding pages one 
 may not feel that any further word is needed to 
 stimulate group organizations. Yet it is only right 
 that a final condition which bears upon the subject 
 should be presented. It is a most important element 
 and every member should be aware of its existence. 
 
 Not only by letter, but in personal interview, the 
 Director is constantly being asked, “Is there any 
 branch of your Society in my city?” “Is there any 
 one near my home whom I could visit and talk to on 
 the subject?” “Are there going to be any meetings in 
 my city that I could attend?” “Have you any mem¬ 
 bers in my city who would pray for my mother?” 
 “Is there a minister in my city or any member who 
 would visit my friend? She believes in healing but 
 her minister thinks her sickness is part of God’s will.” 
 
 17 
 
When the Director has been able to give such 
 inquirers the name of that single member in that 
 community it has meant, in many cases, a source of 
 blessing to both the seeker for help, and the one who 
 responded with the aid required. But where a guild 
 was found, the results were happier in many ways. 
 
 The earnest desire for further personal informa¬ 
 tion and for the blessings of the ministry is so strong 
 in some inquirers, that when they find there are no 
 members of the Society in their city, they do not 
 hesitate to make a journey of some considerable 
 distance where a member may be found in order that 
 they may come into personal touch with those who do 
 believe, and who are ready to demonstrate their belief 
 to all who seek for healing from Jesus, and for relief 
 from their troubles through the power of His name. 
 
 The Joyous Results 
 
 A guild will not be in existence long before every 
 member will be strengthened in His faith and many 
 will feel the power of the Lord operating upon them 
 so definitely that they will gladly respond to those 
 who call upon them for prayer and for laying on of 
 hands. That such appeals as those given above, are 
 constantly coming to the Director, should be sufficient 
 inspiration to every member to begin at once his 
 earnest endeavors to organize a group, and start 
 weekly meetings. More people in our communities 
 than we realize are longing, yearning for the blessed 
 ministry, which they are not receiving from their 
 churches. If we claim to believe in it, if we claim to 
 have had experience with it, we cannot remain in- 
 
 18 
 
active without neglecting our obligations to our 
 Master. 
 
 He is depending upon us to do His work, to say 
 His words and to lay hands on the sick in His name, 
 and to be the humble channels of the bestowal of His 
 blessings. 
 
 19 
 
CHAPTER II 
 
 Plan for Group Meeting 
 
 PRAYER: There should be a short opening 
 prayer in which the hour is dedicated to the work 
 in hand. If extempore prayer be not used, the 
 collect for the Sixth Trinity will be found most 
 appropriate. This should be followed by the Lord’s 
 Prayer and the Prayer for the Restoration of the 
 Ministry of Healing. (Prayer Leaflet.) In the 
 centre of this prayer remember the Director and 
 Associate Directors. 
 
 READING: A chapter or section of some book, 
 previously decided upon, should be read, followed by 
 discussion. All group members should be familiar 
 with “The Revival of the Gift of Healing” and the 
 fundamental principles set forth in “Does Christ 
 Still Heal?” Points not fully understood should be 
 freely discussed and members should help to clear up 
 perplexities. Following these books members may 
 select from the list on the Supplementary Reading 
 Leaflet. They may take turns in purchasing books 
 on the list, or they may be bought by the leader from 
 a book fund raised by members. Thus a good circu¬ 
 lating library may be formed. 
 
 Although the discussion should be under the 
 direction of the group leader, the reading need not be 
 limited to the leader. Some other member may be 
 
 20 
 
appointed from time to time to read a book and report 
 upon it, giving a review of it. The reading may be 
 varied by the reading of one of the many detailed 
 accounts of our Lord’s healing acts. Take for in¬ 
 stance, the ninth chapter of St. John, which is suffi¬ 
 cient to provide interesting consideration for several 
 meetings. The tenth chapter is a commentary on this 
 and should be included. 
 
 ADDRESS: If the leader is a clergyman or one 
 accustomed to public speaking, a short address may 
 be given at this point. Where such is not the case, the 
 time may be taken up by the subject of the day in 
 the book read. The address should be brief and 
 should be upon some aspect of God’s love and power 
 and the method of appropriating the blessings and 
 bringing them to others, as revealed by Jesus. 
 
 Upon the organization of the group, however, the 
 first address found in Part II, entitled “The Char¬ 
 acter of the Work,” should be read by the leader and 
 expanded as he desires. New group members are 
 always asked to read this address and others in that 
 section, so that they may fully comprehend what is 
 expected of them. 
 
 TESTIMONIALS: A short period may here be 
 devoted to personal experiences, not only with regard 
 to the blessings one has received, personally, but con¬ 
 cerning the recovery of others for whom prayer has 
 been offered. This exchange will be found most 
 helpful. It is a beautiful form of praising God on 
 the part of the speaker and becomes an inspiration 
 and a help to others. To both speaker and listener 
 it is a great stimulant to a larger faith and its value 
 
 21 
 
cannot be overestimated. One may easily be reticent 
 about revealing sacred experiences to people gener¬ 
 ally, but among group members it should not be so. 
 Such spiritual intercourse awakens confidence and 
 deepens the bond of Divine friendship which should 
 exist. It further creates and maintains an atmosphere 
 of spiritual harmony and unity, and sets up the 
 standard by which all things and all persons are 
 measured. Difference in so-called “station in life,” 
 in “world education” and amount of money or 
 material possession, disappear under these condi¬ 
 tions. When they truly exist, no wise or wealthy ones 
 can show condescension, nor will timid ones have 
 any feelings of fear. All such elements disappear 
 when one feels he is in union with God. This won¬ 
 derful union Jesus experienced and clearly set forth 
 in His final address to His disciples. 
 
 “At that day ye shall know that I am in my 
 Father, and ye in me, and I in you.” 
 
 Much time may be spent by group members on 
 the thirteenth, fourteenth, fifteenth and sixteenth 
 chapters of St. John’s Gospel, the contents of which 
 they will never be able to exhaust. 
 
 Occasionally there should be read as a part of the 
 opening prayers, the seventeenth chapter of St. 
 John’s Gospel. 
 
 INTERCESSIONS: The intercessions, which 
 naturally form the central act of the group meeting, 
 should be introduced by a silence of a few minutes, 
 during which every one will endeavor: 
 
 First,—To place himself in the presence of God; 
 
 and 
 
 22 
 
Second,—To cast out those things from mind 
 and heart which are not in harmony with the Divine 
 plan, or which would intercept the flow of the Divine 
 love of God and prevent the indwelling of the Christ 
 spirit. 
 
 THANKSGIVING for God’s many blessings 
 should have first expression after the silence. Where 
 improvement or recovery has been reported in those 
 being prayed for, appropriate thanksgiving should 
 be offered for them. In this connection the aspira¬ 
 tion should be that “Thy name be given the praise, 
 and Thee the glory.” 
 
 Then will follow the “Prayer for Faith” and the 
 “Prayer for Healing” (in which the names of the 
 sick of the community and those on the list may be 
 inserted). After the reading of the names there 
 should be a short pause before finishing the petition. 
 In offering prayers for others, either in group meet¬ 
 ings or alone, one should not dwell upon the disease 
 of the patient, nor his trouble, but should visualize in 
 silence, as clearly as possible, the great fact of God's 
 Perfect Love, Perfect Health, Joy and Abundance, 
 and connect that person with that vision, praying 
 that through the promises and power of Jesus of 
 Nazareth, that particular person may receive the 
 fullness of the Divine blessings. 
 
 The intercessions are closed with the “Prayer for 
 the Society of the Nazarene,” “For the Sacred Name” 
 and the Grace, after which there should be a short 
 period of silence, bringing the meeting to a close. 
 
 23 
 
Intercessions During Communion 
 
 In Churches where the minister is an Associate 
 Dirctor the intercessions for the sick may be placed 
 in the Communion Service immediately after the 
 Communion of the people. The prayer for faith 
 should precede the prayer for healing and after the 
 intercessions and silence, the Communion Service 
 should be concluded in the regular way. 
 
 Summary 
 
 The above plan of a Group Meeting may seem to 
 be very much involved and difficult to follow. It is 
 only so because of the explanation given to each 
 section. As soon as the idea of the plan is grasped, 
 it will be found to be very simple and will lend itself 
 readily to slight change without danger of digression. 
 The atmosphere of the meeting at all times should be 
 kept informal, to a point of intimacy, yet a leader 
 and a plan is necessary in order to preserve a sense 
 of order; for order means harmony, which is the 
 only basis upon which God works. 
 
 “Order is Heaven’s first law.” 
 
 The greater degree of harmony we can establish 
 and maintain, the more closely we are united with 
 God, and the more clearly we are enabled to discern 
 and perform His will. 
 
 The plan of the meeting is therefore repeated 
 without any explanation. Its simplicity will be 
 recognized at a glance. 
 
 24 
 
PLAN OF GROUP MEETING 
 
 1. Extempore Prayer or collect from Sixth Trinity. 
 Prayer for the Restoration of the Ministry of 
 Healing; Lord’s Prayer. 
 
 2. Reading and discussion. 
 
 3. Address. (When possible.) 
 
 4. Testimonials. Questions and Answers. 
 
 5. Intercessions. (All kneeling.) 
 
 Silence and Preparation. 
 
 Thanksgivings. 
 
 Prayer for Faith; For Healing (using names). 
 
 Silence. 
 
 Prayers for Strength to Serve; The Society of the 
 Nazarene; The Director; The Nazarene House; 
 
 The Sacred Name; The Lord’s Prayer; Grace. 
 Short silence. 
 
 Note. —The prayers mentioned above will be 
 found also in the Nazarene Prayer Leaflet. They are 
 suggestive and may be changed to suit the occasion. 
 Extempore prayer should be developed by all leaders, 
 but should be used only by those who are able to use 
 it naturally and briefly. 
 
 Occasionally the meeting may be opened by the 
 reading of the poem, “The Power of Intercession,” 
 and close after the Grace, during the final silence, by 
 “The Breath of God.” They are to be found on the 
 following pages. 
 
 25 
 
THE POWER OF INTERCESSION 
 
 The weary ones had rest; the sick had joy that day, 
 And wondered how! 
 
 The plowman, singing at his work, had prayed: 
 “God help them now!” 
 
 Alone in foreign lands, they wondered how 
 Their feeble word had power; 
 
 At home the Christians, two or three, had met 
 To pray an hour. 
 
 So we are always wondering, wondering long, 
 Because we do not see 
 Someone, unknown perhaps, and far away, 
 
 On bended knee. 
 
 26 
 
THE BREATH OF GOD 
 
 Breathe on us Breath of God, 
 
 Till we are wholly Thine, 
 
 Till all this earthly part of us 
 Glows with Thy fire divine. 
 
 Breathe on us Breath of God, 
 
 Fill us with life anew; 
 
 That we may love what Thou dost love, 
 
 And do what Thou would’st do. 
 
 Breathe on us Breath of God, 
 
 Until our hearts are pure; 
 
 Until with Thee we will one will 
 To do and to endure. 
 
 Breathe on us Breath of God, 
 
 So shall we never die; 
 
 But live with Thee the perfect life 
 Of Thine eternity. 
 
 Note.— The above will also be found most ap¬ 
 propriate after prayer in visiting the sick. 
 
 27 
 
A PRAYER OF PRAISE 
 
 (After Special Thanksgiving) 
 
 Oh, let me know 
 The power of Thy resurrection; 
 
 Oh, let me show 
 
 Thy risen life in calm and clear reflection; 
 
 Oh, let me soar 
 
 Where Thou, my Saviour Christ are gone before; 
 In mind and heart 
 
 Let me dwell always, only, where Thou are. 
 
 Oh, let me give 
 
 Out of the gifts, Thou freely givest; 
 
 Oh, let me live 
 
 With life abundantly because Thou livest; 
 
 Oh, make me shine 
 
 In darkest places, for Thy light is mine; 
 
 Oh, let me be 
 
 A faithful witness for Thy truth and Thee. 
 
 Oh, let me show 
 
 The strong reality of gospel story; 
 
 Oh, let me go 
 
 From strength to strength, from glory unto glory; 
 Oh, let me sing 
 
 For the very joy because Thou art my King; 
 
 Oh, let me praise 
 
 Thy love and faithfulness through all my days. 
 
 Frances R. Havergal. 
 
 28 
 
CHAPTER III 
 
 The Value of the Silence 
 
 Practical Mysticism 
 Lesson I 
 
 The periods of silence may at first impress mem¬ 
 bers as unusual and useless. To some they may seem 
 artificial, but that is only because they are unac¬ 
 quainted with their value and the character of the 
 work accomplished during this period. The mind 
 then ceases its ordinary activity. The petitions have 
 been presented for ourselves and for others, and we 
 now rest in His presence, with senses of mind and 
 body stilled but with soul alert, listening to His voice, 
 recognizing the fullness of His presence around us 
 and within us, sensitive to the stream of love and 
 ready to respond to His leading. Last of all, we are 
 surrendering our entire being to Him and rejoicing, 
 that in the mingling stream of love, as He possesses, 
 so we possess Him. 
 
 Our Lord’s Presence 
 
 Our Lord’s presence becomes a very real fact to 
 us, as soon as we have developed this faculty. It can 
 be obtained only by practice and no one who has 
 really persisted in this search has ever failed. Every 
 member of the Society should have a period of silence 
 daily alone, before or after prayers. One should 
 choose a time when one is least likely to be disturbed. 
 
 29 
 
It may be accomplished either kneeling, sitting or 
 lying down, but eyes should be closed and the body 
 be allowed to sink into perfect relaxation. It is purely 
 a spiritual exercise and as one progresses, the 
 spiritual faculty of hearing God’s voice is developed 
 to a degree which opens a communication not before 
 anticipated. It is the “listening time” and it is only 
 then that we can hear what God would say to us. It 
 also trains us to a point of spiritual skill that enables 
 us to place ourselves in His Presence at will, even in 
 the face of disturbing surroundings. This becomes 
 a valuable acquisition, inasmuch as we are thus 
 enabled to tap the source of supply when we may 
 perhaps be most in need of it. It is just as if we were 
 able, in a serious crisis, to reach out our hand for a 
 friend and find him there. 
 
 People frequently complain that they pray very 
 earnestly but cannot seem to get any answer. Much 
 of the fault lies in the fact that they take up all of 
 their prayer-time asking God for things and giving 
 Him no opportunity to say anything to them. The 
 time is so fully occupied by themselves that it is very 
 like a one-sided conversation. They are intent upon 
 presenting their side only. The listening faculty is 
 so little used, so undeveloped, that they fail to detect 
 God’s voice and they lose what He would reveal to 
 them, and what would often prove to be a message 
 leading to the answer to their petition. 
 
 “God is seen and felt. He becomes as 
 sure as the sky above us or our own pulse beat 
 within us. We spoil our vision with selfish- 
 
 30 
 
ness, we cloud it with prejudices, we blur it 
 with impure aims. It is not better spectacles 
 we need. It is a pure, clean, sincere, loving, 
 forgiving, passionately devoted heart. God 
 who is love can be seen, can be found (and 
 I add, can be heard) only by a heart that 
 intensely loves and that hates everything that 
 hinders love.” 
 
 As members become skilled in the practice of the 
 silence at home, they will fall naturally and easily 
 into the periods of silence in their group meetings. 
 We shall progress rapidly in our development if we 
 keep clearly in mind the fact that silence does not 
 represent idleness, or waste of time, but opens the 
 path to communion with God. All sense of arti¬ 
 ficiality or strangeness will cease for we recognize it 
 as a period of deepest intimacy with the Spirit of 
 God. It provides the moments when we are more 
 keenly alive to the richness of His love. The truly 
 Beloved is never artificial or strange. Thus the 
 period of silence will be found to be a very valuable 
 preparation for the meeting and the crowning joy of 
 its close. 
 
 The Golden Speech 
 
 Be still; the Crown of life is silentness. 
 
 Give thou a quiet hour to each long day. 
 
 Too much of time we spend in profitless 
 And foolish talk. Too little do we say. 
 
 31 
 
If thou would’st gather words that shall avail, 
 Learning a wisdom worthy to express, 
 Leave for a while thy chat and empty tale: 
 Study the golden speech of silentness. 
 
 The Living Word in silence often speaks. 
 
 We hear not, and for God’s voice oft repine. 
 No answer is withheld from him who seeks, 
 
 In silence, for the voice of Love Divine. 
 
 52 
 
Listening for His Voice 
 
 Practical Mysticism 
 Lesson II 
 
 Great care must be taken not to strain after this 
 effect, i.e., to catch words or to demand a special 
 answer to a troublesome problem. The Kingdom of 
 Heaven is not taken by violence. The mind must be 
 passive—the message is to the soul. If this is not 
 realized at the start one will very likely fall into the 
 habit of talking to one’s self. Subsconsciously, the 
 attempt will be made to hear the answer the mind 
 would like to hear. 
 
 Even if it is not stressed to this point, the mind, if 
 exercised too freely, will supply platitudes, or those 
 answers which would seem to fit the case in a con¬ 
 ventional way. Habit, tradition, bias, all play a part 
 in this; and oft-times an erroneous theology fur¬ 
 nishes a smug and pious phrase, which really is far 
 from the Spirit’s utterance or leading when compared 
 with the teachings of Jesus. Results of this character 
 are common among those who practice automatic 
 writing and claim to be receiving messages from 
 departed spirits.* The messages are usually trite 
 and conventional and are just about what the writer 
 would assume that the relation or friend would say. 
 Many such do not bear any of the characteristics of 
 a spiritual revelation. 
 
 *For thorough treatment of this subject see our Founder’s 
 book: “Ghosts or Gospels?” Nazarene Press. $1.25. 
 
 33 
 
Often in our listening time, no answer or articu¬ 
 late word is detected. This is frequently the case 
 with beginners and it should not be taken as an 
 indication that no communion has been established, 
 or that the time has been a wasted blank. 
 
 Remember the communion is between the soul of 
 man and the Spirit of God. They comprise the 
 hidden points where contact is made. The soul is 
 conscious of this union and reflects its consciousness 
 to the mind and body. 
 
 The soul may, however, receive a message and a 
 guidance which is not immediately transmitted to the 
 mind. It possesses it, nevertheless, and as the need 
 arises the message is unfolded and the proper 
 guidance is given. 
 
 Sometimes the mind is so active on some pressing 
 problem that it fails to recognize a message to the 
 soul on quite a different matter, but which really is 
 of greater importance. God knows our greatest needs 
 and when the soul reaches out to Him for guidance, 
 that greater need is ministered to, irrespective of our 
 valuation. That is the great truth we should con¬ 
 stantly keep before us in our periods of silence. 
 
 “Your Father knoweth what things ye have need 
 of, before ye ask Him.” 
 
 That is why it is so necessary to restrain the 
 activities of the mind and allow it to become thor¬ 
 oughly passive in the listening time. This does not 
 offer any encouragement to listlessness, or a pious 
 passivity at other times. On the contrary, the mind 
 is to be given its full place and highest development, 
 and the Spirit will enlarge it in wisdom and direct it 
 in judgment. 
 
 34 
 
Even with those who are highly developed in 
 using the silence, there is often no human word or 
 message registered on the mind. They do not take it 
 as any failure on their part or any evidence of with¬ 
 drawal or silence on the part of God. They are 
 conscious that a communion has been consummated, 
 spiritually, and that the spirit has been strengthened 
 and will communicate this strength and illumination 
 as it is needed. 
 
 One should bear in mind that one is not always 
 seeking solutions of problems from a beloved friend. 
 There are many, many times when we seek him just 
 for pure enjoyment, for exchange of glances, for a 
 walk in silence, perhaps, or for just the pleasure that 
 comes from a conscious nearness of his presence, and 
 when we go we say, “It has done me good just to be 
 with you, to feel your strength, your loyalty, your 
 steadiness.” 
 
 When our spirit seeks the Spirit of God it effects 
 a meeting with Him, who is Perfect Love, Perfect 
 Strength, Perfect Loyalty; and surely to Him we 
 should go, not only when difficulties beset us, for 
 answer to our problems, but at other times for the 
 very joy of going and for the reflected strength and 
 happiness that brief and silent meeting produces. 
 
 “Men wrongly divide love into two types,” says 
 Dr. Jones, “human love and divine love, but in 
 reality there is only love ” There is such a thing as 
 the affection of the soul. It transcends in warmth 
 and tenderness the most intimate of earthly loves and 
 it is infinitely more glowing and enduring, for it com¬ 
 bines in its nature the masculine and feminine 
 
 35 
 
qualities. The soul seeks the Beloved and at the 
 same time surrenders. Only when such a bond is 
 formed are we able to comprehend our Lord’s words: 
 “I and my Father are one.” “Ye in Me and I in you.” 
 
 As one develops in the spiritual exercise, the 
 mystic beauty of these trysts is unfolded and the true 
 relationship is revealed. The soul does not seek 
 the Beloved crying, “Why?” “When?” “How?” 
 Those are the impetuous demands of childhood, the 
 undeveloped. The soul seeks for union and with 
 that desire granted, it rests; knowing that all needs 
 will be supplied from the fountain of Love. 
 
 “Thou art the Life within me, 
 
 O Christ, Thou King of Kings; 
 
 Thou art Thyself the answer 
 To all my questionings.” 
 
 There are times, however, during that com¬ 
 munion when the voice of Love speaks so clearly and 
 unmistakably that there can be no question as to its 
 source. It may be a totally different message than 
 the one naturally expected, and it may be upon a 
 subject not considered important, but now revealed 
 as vital. Perhaps the message is to take the hardest 
 way. True friends of the Beloved are quick to dis¬ 
 cern the truth and are prompt to follow. The true 
 message always carries with it the inner conviction 
 that it is right. This is so strong that indecision and 
 uncertainty is banished. Those who continually 
 waver are far from possessing the true message. 
 God does not speak in uncertain terms nor does He 
 fluctuate. Those possessing the true vision do not 
 
 36 
 
find themselves tossed about like a wave of the sea. 
 (St. James 1:5,6.) 
 
 Whenever the message or direction seems con¬ 
 trary to our expectations we can always assure our¬ 
 selves of its validity by comparing it with the teach¬ 
 ings and methods of Jesus. No matter how hard it 
 is we should follow it, save only when we find it 
 contrary to His words. 
 
 It may be we are called upon to utter a rebuke 
 with a great purpose behind it, leading to the recog¬ 
 nition of the true faith on the part of the seeker; it 
 may be an unpleasant task we are bidden to perform 
 that will create animosity against us; it may be a 
 great refusal. 
 
 Measure the message with the teachings of Jesus 
 
 and if they agree go forth with Him on the road to 
 
 victorv! 
 
 «/ 
 
 “I have many things to say and to judge of you; 
 but He that sent Me is true; and I speak to the 
 world those things which I have heard of Him.” 
 
 Jesus heard those things from the Father in the 
 silences and in like manner we, too, may hear the 
 voice and know His word and way for us. 
 
 THE PRAYER OF FAITH 
 
 God is my help in every need; 
 
 God does my every hunger feed. 
 
 God walks beside me, guides my way 
 Through every moment of the day. 
 
 37 
 
I now am wise, I now am true, 
 
 Patient, kind and loving, too. 
 
 All things I am, can do and be, 
 
 Through Christ, the Truth, that is in me. 
 
 God is my health, heals me when ill; 
 
 God is my strength, and girds my will; 
 God is my All, I know no fear, 
 
 Since God and Love and Tuth are here. 
 
 
The Soul in Action 
 
 Practical Mysticism 
 Lesson III 
 
 Our relations with God are not always on the 
 surface. Some attempt the inner union with Him 
 and because they do not succeed at once, in a con¬ 
 scious way, are discouraged and discontinue the 
 effort. To encourage those to whom the way is not 
 clear, I shall try to make the mode of this relation¬ 
 ship plainer, although one must realize it cannot be 
 perfectly revealed in human words. “The natural 
 man receiveth not the things of the Spirit of God: for 
 they are foolishness unto him; neither can he know 
 them for they are spiritually discerned.” 
 
 We know full well the delicate mechanism of the 
 mind and how subtle and intangible are the in¬ 
 fluences which impress us, solely in a sub-conscious 
 way. Yet such influences are very real and as years 
 go on we find the impressions received in this way are 
 permanent and ineffaceable. The inner mind has 
 registered the message though the conscious mind did 
 not realize it at the time. Later, it gives its message 
 of guidance for good or ill to the conscious mind. 
 
 If we recognize this delicacy in the two-fold oper¬ 
 ation of the mind, how infinitely more delicate is 
 the operation of the soul, that invisible Divine life 
 within us, which comes in direct contact with the 
 Divine Life of God. It is but natural to believe that 
 
 39 
 
such messages as it receives, it communicates to that 
 mind nearest,—the inner or sub-conscious mind. 
 And the sub-conscious mind in turn transmits the 
 message to the outer or conscious mind. Thus we 
 may say the sub-conscious mind is the medium of 
 communication between the soul of man and the 
 material or conscious mind of man. 
 
 Some have declared the sub-conscious is the 
 soul, but this statement is not well supported. It is 
 with the sub-conscious that we dream, and the soul of 
 man could not be guilty of many foolish and even 
 evil deeds that are executed in dreams. The sub¬ 
 conscious may also receive messages from the con¬ 
 scious mind and retain them and these messages may 
 be for good or evil. The conscious mind may train 
 the body through the medium of the sub-conscious, 
 so that the body will operate apparently in a mechan¬ 
 ical manner. It is the sub-conscious, however, which 
 is supplying the control. The conscious mind may 
 also transmit certain habits to the sub-conscious 
 mind, and these may be so firmly held by that instru¬ 
 ment, that they become the hardest habits to break, 
 even though the conscious mind may earnestly desire 
 to be rid of them. 
 
 We must therefore consider that the sub-conscious 
 mind does not partake of the character of the soul, 
 but is that inner mental mechanism that is always 
 alert, no matter whether the conscious mind is busy 
 or at rest. Its relation to the soul is that of hand¬ 
 maiden, for as the soul of man discerns the truth of a 
 matter, the sub-conscious reveals it at times when the 
 conscious mind with all its reason, logic and experi- 
 
 40 
 
ence, is unable to see it, or is thoroughly perplexed. 
 Some call this intuition. In reality it is the message 
 of the soul. 
 
 This ability to discern the truth, instinctively, in¬ 
 creases as one develops the inner vision. It is noth¬ 
 ing more than permitting the soul to function for the 
 benefit and protection, and guidance of the whole 
 man. As we realize this particular function, we will 
 allot to the sub-conscious mind its proper sphere and 
 acknowledge its lofty purpose and set aside periods 
 when it may be permitted development and exercise. 
 
 After proper development and practice, the 
 process of transmission of a message from the soul 
 to the conscious mind may become so rapid as to 
 appear like direct communication without use of the 
 sub-conscious. The latter is utilized, however, as 
 is the wire or ether through which the message 
 comes, almost instantaneously. The rapidity is 
 due to the harmony that has been established in 
 the whole man. It was in God’s original plan that 
 we should exercise our soul as well as our body in 
 this material world. That was the great secret of 
 the insight (in-seeing) and prophecy of Jesus. His 
 soul was always operating in perfect harmony with 
 His body. He was always able to detect spiritual 
 values and could always see the Truth. The develop¬ 
 ment He achieved He promised to His followers with 
 certain conditions. 
 
 “If ye continue in my word, then are ye my 
 disciples indeed and ye shall know the Truth, and 
 the Truth shall make you free.” 
 
 41 
 
The only organ by which Truth may be discerned 
 is the soul which is in contact with God, who is 
 Perfect Truth. It is the only path by which man may 
 find the way to freedom. 
 
 One should not feel that it is necessary to ex¬ 
 perience any strange or mysterious sensation. Rather 
 it should be approached in a normal, natural way. 
 Along such lines it is likely to grow to highest planes, 
 and may provide at times inner revelations of deepest 
 joy. It should not be exhausting or savor of un¬ 
 reality, but should be refreshing and strengthening. 
 That is the aim of Love. 
 
 Love is ever seeking union with love. So God is 
 always seeking to unfold Himself to the soul, and the 
 soul is ever eager to transmit the message to the mind 
 of man. Man must learn to turn from the dis¬ 
 tractions of the outer world for a short space, that he 
 may listen to what the sub-conscious mind would 
 transmit to him as a message from the soul, and to 
 place his conscious mind in a receptive state so that 
 the message may be registered upon it. When he has 
 learned to do this, he will hear in unmistakable terms 
 the words of God. Not until we establish such com¬ 
 munication, can we hear them. This is what Jesus 
 meant when He said to the wise and learned leaders 
 of the temple who were supposed to be God’s mouth¬ 
 pieces to the world: 
 
 “He that is of God, heareth God’s words. Ye 
 hear them not, because ye are not of God.” 
 
 42 
 
CHAPTER IV 
 
 Intercessions and Visitations 
 
 Persons should not be prayed for at Group Meet¬ 
 ings whose names are simply handed in indiscrimi¬ 
 nately by some friend or relation. It should first be 
 ascertained if the patient is aware that prayers are to 
 be offered for him. It were better that he himself 
 desired them. He should be notified and instructed 
 in the character of the prayers being offered for him 
 and should be helped to a stronger faith by using 
 himself the “Prayer for Faith,” daily, or having it 
 read to him. He should also know the hour when a 
 Group is praying for him. In many ways Jesus 
 brought out and strengthened the faith of persons 
 before they could receive the healing power. If a 
 patient does not believe or does not care, prayers may 
 be offered for the awakening of his faith. Hearts of 
 unbelievers in sick beds have often been turned to 
 God as a result of such prayers on the part of a 
 loving band. In such cases the healing of the soul 
 is far more important than the healing of the body 
 and takes first place. The method of Jesus shows 
 this. 
 
 Exception is made, of course, in the case of 
 children, or of persons unconscious or of unsound 
 mind. Then it is the faith of the person making the 
 request that is to be considered and acted upon. 
 
 43 
 
The Purpose in the Rebukes of Jesus 
 
 In this connection we should always bear in mind 
 how Jesus demanded and brought out great faith on 
 the part of mothers and fathers. Their earnest plea 
 to Him to heal their children was not sufficient. Note 
 that in several instances He rebuked parents who 
 came to Him. 
 
 No one can question the tender compassion of 
 Jesus, yet he said to the man who was seeking help 
 for his dying son: “Except ye see signs and wonders, 
 ye will not believe.” The rebuke of the Canaanite 
 woman was perhaps even more severe: “It is not meet 
 to take the children’s bread and give it to dogs.” 
 How keen and searching were the words to the father 
 of the demoniac boy: “O faithless and perverse gen¬ 
 eration! How long shall I suffer you?” And this 
 was during a scene where the apostles themselves 
 were trying to heal by Divine power and were failing. 
 
 We cannot comprehend these rebukes until we 
 recognize that Jesus had a purpose in uttering them 
 —a purpose in meeting a very heartfelt appeal with 
 a rebuff. Something more was needed than a parental 
 desire to have a child’s health restored, its life spared. 
 Mothers and fathers then, as now, were willing to 
 pay any price, were willing to try any doctor, seek out 
 any healer. 
 
 That something more, the something higher, that 
 Jesus required, which transcended even their ap¬ 
 proach to Him as a healer, is the desire to seek a 
 blessing from the hand of God, and to possess the 
 faith that God can and will bestow it by virtue of 
 His Divine, All Powerful Nature. 
 
 44 
 
Primarily , it is a personal relationship with God 
 that must he established. This relationship must not 
 be dependent upon signs and wonders as evidence of 
 His attitude toward us. It must rest upon a recogni¬ 
 tion of His true nature; and with that recognition 
 will come the voluntary surrender of our hearts to 
 Him. 
 
 The moment a person recognizes God as Perfect 
 Love, he cannot question God’s desire to express 
 Himself in terms of love, nor conceive that such ex¬ 
 pression can in any way be limited or partial. 
 
 The only limitation on God’s abundant blessings 
 is placed there by the weak faith and doubts of man, 
 the timid seeker. 
 
 Thus we have the reason why many suppliants 
 for health for themselves or others fail to receive 
 help. They will go to a healer for prayers, and then 
 fail to establish the one relationship necessary for the 
 fulfillment of their desire. Jesus detected this 
 failure even though they came to Him as a Divine 
 healer. 
 
 That is the great truth Jesus revealed in those 
 rebukes. Otherwise they are heartless and incom¬ 
 prehensible. With proper understanding, we see that 
 these words and actions do not turn the seeker back, 
 but really open the way to God, and show clearly 
 what is required of us before we can receive those 
 blessings and gifts we desire. 
 
 Suggestions in Making Galls 
 
 A leader of a Group when asked to call upon a 
 patient, will often find it helpful to notify other mem- 
 
 45 
 
bers of the Group to pray at the time he makes the 
 call. Sometimes it may be found helpful to be ac¬ 
 companied in such calls by another member of the 
 Group. It was one of the methods of Jesus to send 
 His disciples out on healing and preaching missions, 
 two by two. 
 
 Instructions for anointing and laying on of hands 
 are reproduced in a final chapter of this book.* What 
 is given there, however, is to be regarded more as a 
 guide than a rigid formula from which no deviation 
 may be made. 
 
 Variety in Healing Methods 
 
 The principle should always be kept in mind that 
 Jesus did not confine Himself to any one form of 
 healing. In making a call, therefore, the leader 
 should always pray earnestly for guidance as to the 
 manner in which the ministry is to be exercised. If 
 he is spiritually alert, he will be able to discern 
 readily the special need of the patient. Sometimes a 
 conscience must be unburdened before relief, either 
 mental or physical, can be obtained, and this must be 
 handled with tenderness and love. 
 
 Illness or nervous conditions of long standing 
 may be the result of misdoing or disobedience of 
 God’s natural laws, and oft times no physical relief is 
 found until a mental and spiritual relief has been 
 obtained. Whenever this is the case, and it happens 
 at times in most unexpected quarters, there will be no 
 difficulty in having the patient relieve his mind as 
 soon as the real character of the visit is revealed to 
 
 *See also preface to this edition. 
 
 46 
 
him, and this should always be done save where the 
 minister, leader or visitor is intimately acquainted 
 with the patient, and has previously had his full 
 confidence. 
 
 Preparation for the Blessing 
 
 The character of the visit, therefore, should be ex¬ 
 plained to him as not consisting merely of a friendly 
 call and a prayer; but as a definite appeal to Jesus 
 to be present and to grant the use of His Name, His 
 power with the Father, for the healing of His child. 
 When it is shown that in order to ask this of Him, we 
 ought to cast out from our hearts and minds those 
 things which might have been or still are displeasing 
 to Him, there will invariably be a prompt response 
 on the part of the patient, who cannot fail to see the 
 simple reasonableness of this condition required. 
 Oft-times it results in a perfect unburdening of the 
 mind, which has long been stubbornly resisted, and 
 produces the transformation of a soul, and marks the 
 immediate beginning of a rapid return to perfect 
 health and peace. Where a response is not imme¬ 
 diate, the instruction is so appealing in its truth that 
 it often brings the desired compliance with the con¬ 
 dition at a second visit. 
 
 It is needless to say that in such instances a 
 leader should be alone with the patient, and where 
 that leader is a minister, the granting of absolution 
 and the assurance of God’s full pardon constitutes 
 a double portion of comfort and refreshment to the 
 soul. 
 
 47 
 
The Value of Mind Relief 
 
 Those who ask for healing treatment in many of 
 the new cults do not hesitate to disclose their faults 
 and many evil thoughts. I believe this form of con¬ 
 fession to a trusted, sympathetic person to be one of 
 the secrets of many cures. The therapeutic value of 
 a quiet, peaceful mind, relieved of burdens, is too 
 thoroughly recognized to require special exposition. 
 
 I do not know of a single instance when the con¬ 
 fession of a patient has proved harmful in the least 
 degree. On the contrary, in the vast majority of 
 cases, it has proved very beneficial, physically and 
 mentally, recovery seeming to start from this point. 
 The prejudice that has arisen against sacramental 
 confession, while one is in good health, and the 
 lethargy of so many churches on the subject, is piti¬ 
 ful, when we consider the question from the point of 
 view of therapeutics alone. The fact that some per¬ 
 son may treat this carelessly, or give it the character 
 of a conventional religious habit, does not warrant us 
 in discarding it. Laymen and women healers use this 
 element of confession of sin and evil with excellent 
 results, while the Church, in many places, permits 
 the sacred gift to lie dormant—the gift committed to 
 her by Her Lord as one of the greatest revelations of 
 God’s love for man, provided for his physical as well 
 as his spiritual health and happiness. 
 
 Even where no mortal sin exists, it is well to keep 
 this point in mind in all healing visits, and to suggest 
 to patients the fact that as they are calling upon Jesus 
 for His help, and asking Him to come to them with 
 His Purity, Power and Love, they should cast out 
 
 48 
 
from their hearts all thoughts that would obstruct 
 His entrance; all memories which would mar His 
 dwelling place in the heart. 
 
 The Reality of the Power 
 
 In like manner, every patient should be reminded 
 of the character of the service, as demonstrating the 
 reality of the power that is to be drawn upon. Often 
 a patient must have doubts and fears dispelled and a 
 real faith awakened, before a prayer for healing will 
 be of avail. Many Christians of long standing will 
 still be found who cling to the idea of the conditional 
 form of praying for health: “If it be God’s will.” 
 As He is perfect Love, He could have no other char¬ 
 acter than to desire the health of those who truly 
 believe in Him. To know Him is to know this. So 
 also, it will be necessary to assist a patient in over¬ 
 coming fears and doubts. “Perfect love casteth out 
 fear.” 
 
 Therefore visitors should always bear these two 
 points in mind in all visits: 
 
 First: The preparation of the heart and mind 
 for the Guest that is to be bidden, and from whom so 
 much is to be asked. 
 
 Second: The casting away of all doubts and 
 fears, and the strengthening of the faith to the point 
 that will make the visitation very real. It is because 
 of this that a prayer for increased faith on the part 
 of all present should always be offered before the 
 prayer for healing, or before anointing. 
 
 Personal Consecration 
 
 The leader should always make a silent act of 
 personal consecration just before the prayer for heal- 
 
 49 
 
ing, and realize that he is acting as God’s instrument, 
 and taking the visible place of Jesus, as he lays hands 
 upon the patient and asks for healing, through the 
 power of the Sacred Name, Jesus of Nazareth. The 
 prayer for healing should be memorized and offered 
 very slowly, with such additional phrases as may be 
 required to suit the special need. 
 
 Dwell on the Power of Love 
 At the close of the prayer, the hands should 
 remain upon the patient for a few minutes in silence, 
 during which the thoughts should not be upon the 
 suffering of the patient, but upon the fullness and 
 unlimited power of GOD’S LOVE, pouring out to 
 His children who turn to Him in faith. The more 
 completely one is able to fill himself with this great 
 truth, the more able will he be to transmit it to the 
 patient. The hands should be withdrawn as the 
 Lord’s Prayer is begun. The visit then is closed with 
 the Grace and a short silence. 
 
 The Nazarene Blessing 
 
 At the close of the silence the following blessing 
 may be said: May God bless you with a loving sense 
 of His near Presence, to guide you, to strengthen and 
 to protect you now and forevermore. Amen. 
 
 The anointing office should be used only when it 
 is particularly requested by a patient, who under¬ 
 stands its Apostolic character, and who will gladly 
 prepare for it. The office should be kept free from 
 extreme formality and may be abbreviated, as cir¬ 
 cumstances require. Only those deeply in sympathy 
 with this ministry should be present. 
 
 50 
 
Indeed, a most important factor in all sick calls 
 is to arrange that only those who believe in healing 
 by prayer be permitted to remain in the room while 
 prayers are being offered. 
 
 It is particularly advised that nurses and physi¬ 
 cians be given the literature of the Society. When a 
 physician or a nurse is found who is in sympathy 
 with the work, the healing ministry is greatly ad¬ 
 vanced. Many such are now working in deepest 
 sympathy with it, having recognized its value, not 
 only as a power which has contributed much to their 
 plan, but at times, a power, without which they could 
 have made no progress at all. Many of our testi¬ 
 monies show that it is not uncommon for a physician 
 to acknowledge that prayer, through faith in God, 
 had accomplished what he had been unable to do, 
 and what he believed nothing else could do. 
 
 Healing for One’s Self 
 
 Self-healing should be one of the most natural 
 developments in the life of every member of the 
 Society of the Nazarene. Many minor ills will dis¬ 
 appear and many serious attacks of illness will be 
 prevented as members perfect themselves in their 
 ability to create a union with God and to tap at once 
 the source of the healing power of the Christ within. 
 A person should learn to prepare himself just as he 
 would prepare a person for whom he is going to 
 pray. He should cleanse his heart and mind and if 
 he has been faithful in the daily practice of the 
 Silence, he will find the method natural and normal 
 and the result correspondingly more rapid. This 
 
 51 
 
treatment of himself should be accomplished after he 
 has placed himself in the Presence of God, and he 
 should concentrate upon the Love of God and the 
 Power of Christ in his heart, more than upon his 
 attack. As he opens his heart for the entrance and 
 outpourings of Perfect Love, he will realize that 
 disease and pain must be banished before this Divine 
 Power. Should there be no success, then a healer or 
 minister should be sent for and anointing or laying 
 on of hands requested. 
 
 Members of the Society must not feel discouraged 
 if they are not successful with themselves at the start, 
 or seem to fall short of the standard here set forth. 
 The work has been neglected for so many centuries 
 that it is hard to overcome old conventions, even 
 within ourselves. Many, although no longer really 
 believing in drugs, will instinctively reach out for 
 the old familiar remedy. We must learn to be as 
 patient with ourselves as we are with others, and 
 gradually rise to higher planes and higher powers. 
 With some this is easier than with others, for the 
 latter often have a much more deadly atmosphere of 
 unbelief around them in their homes, and are conse¬ 
 quently unable, at first, to exercise their faith for 
 their own healing. 
 
 The Use of Intercessions 
 Therefore, it should never be considered an ele¬ 
 ment of weakness or failure to ask for intercessions 
 or laying on of hands for one’s self. Companionship 
 constitutes one of the normal and most helpful ele¬ 
 ments in human life. Christianity is the highest 
 form of this companionship. Jesus said: 
 
 52 
 
“As my Father hath loved me, so have I loved 
 you. Continue ye in my loved’ 
 
 It is, therefore, normal and right that we should 
 seek the companionship and spiritual strength of 
 those who continue in His love and who, because of 
 their faith, are enabled to assist us in partaking of 
 the blessings of that Love. 
 
 Jesus recognized the added value of two or three 
 agreeing in prayer, and the fact that the practice was 
 common in apostolic days, when the faith of believers 
 illuminated the world, should be sufficient inspira¬ 
 tion for us who, like them, are endeavoring to be 
 companions of the Nazarene. 
 
 Intercessions—General and Local 
 
 Until Groups and Guilds of the Nazarene began 
 to be formed practically all the intercessions were 
 sent to the Director at the home of the Society. These 
 were held daily by him and members near him. As 
 certain cases did not respond they were sent out to 
 other members on intercession lists. Each week 
 brought also many reports for Thanksgiving. As 
 Guilds are formed it is expected that they will take 
 care of all their local patients by visitation and inter¬ 
 cession. 
 
 Exceptional cases may be sent to the Director 
 with a request for General Intercession, but where a 
 Group is well organized this will not often be neces¬ 
 sary. Where Groups are not organized the Director 
 will continue to accept and hold General Interces¬ 
 sions. He will in turn send out to Guilds requests 
 for Intercessions for New Guilds, New Work, and 
 for the Guidance of Members. 
 
 53 
 
The Power of Union 
 
 Each member should bear in mind that he is not 
 only strengthened by fellowship with the local Guild 
 and the knowledge of their sympathy and prayers, 
 but that he is part of a band of faithful men and 
 women, encircling the world, who, in praying the 
 Prayer for the Society of the Nazarene each day, are 
 including him, and that he receives a portion of this 
 volume of active Love and Power in proportion to his 
 receptivity and faith. Many men and women have 
 written of the wonderful change that came over their 
 entire life within a few days after they became mem¬ 
 bers of the Society of the Nazarene. When one 
 realizes that they have suddenly been included in 
 hundreds of faithful prayers, the cause of their ex¬ 
 perience is not difficult to discern. 
 
 As our members reach from coast to coast, from 
 extreme northern Canada far into South America; 
 are found in Honolulu, and in China, and so on 
 around to England, it is an inspiration to know that 
 even while we sleep others are praying for us and 
 that practically during every hour of the twenty-four, 
 the Prayers of the Society are being offered in un¬ 
 broken strain. What a band of love is this with 
 which the world has been girdled, and what an in¬ 
 spiration it is to be a part of that Living Band of 
 Love! 
 
 The Secret of Healing 
 
 As has been stated, the true secret of healing ac¬ 
 cording to the model of Jesus is faith. Consequently 
 in the intercessions and visitations, the greatest help 
 will be given in proportion to the faith we may inspire 
 
 54 
 
upon the part of the seeker. A strong faith on our 
 part is required, not so much that we may be suc¬ 
 cessful healers or intercessors, but that we may be 
 successful in awakening a like faith on the part of 
 those we would help. 
 
 When this is accomplished, the battle is won and 
 the person is lifted into union with God and is able 
 to appropriate the power of Chirst’s healing presence. 
 
 Patients have frequently reported that they 
 began to improve immediately after they had sent a 
 telegram for prayers, when they knew the telegram 
 had not yet reached its destination. The reason is 
 plain. Sufficient faith had been exercised to bring 
 them to the point of asking persons to help them 
 receive God’s healing gift. For this reason the stress 
 should always be laid upon the fact that it is faith in 
 God’s power that is required and not the special 
 ability of any one healer, man or woman, or any one 
 form of healing. 
 
 The true character of the true healer will not be 
 in his ability to heal, but in his ability to awaken 
 faith as Jesus did, and to prepare the soul for healing, 
 as Jesus did, so that the true character of God’s 
 nature and Power and Love may be unmistakably 
 revealed. 
 
 Work Among Children 
 
 The members of the Society who are interested 
 in the religious education of children should use 
 every opportunity to interest their little friends in the 
 Junior Branch. This may be accomplished easily by 
 those who are teachers. Special effort should be 
 made, therefore, to bring the subject to the attention 
 
 55 
 
of instructors and superintendents of Sunday 
 Schools, and provide them with leaflets of the Junior 
 Branch. Members of the Junior Branch over twelve 
 years of age may be invited to Group Meetings. They 
 are advanced to full associate membership in the 
 Society at the age of sixteen years. 
 
 56 
 
PART II 
 Topics for Study 
 
 The following outlines are offered as suggestions, 
 not only for addresses where there are regular leaders 
 of a group, but for discussion and study among 
 members. One doesn’t realize how many obstacles 
 there are to overcome in the practice of the ministry 
 and in its restoration. Some of these obstacles are 
 within and some are without. Difficulties of either 
 nature should not be avoided or passed over, but 
 bravely faced and vanquished. Otherwise faith goes 
 limping forward, and often fails when emergency 
 arises. 
 
 CHAPTER I 
 
 The Character of the Work 
 
 Every Group member should recognize at the be¬ 
 ginning that the meetings are not to be regarded as 
 merely a quiet time, but a period of energetic mental 
 and spiritual activity. 
 
 Many people do not know the true character of 
 prayer until they have recognized in it the most im¬ 
 portant kind of real work. 
 
 57 
 
Prayer is not merely kneeling on one’s knees, 
 closing one’s eyes and uttering petitions. Those are 
 the outward signs. The great WORK must take 
 place inside and should be as regular and as genuine 
 as any other form of work by means of which we 
 expect to accomplish some definite end. 
 
 The fact that it is an invisible work should not 
 detract from its reality. The messages speeding 
 back and forth around the earth, without wires, are 
 quite invisible, yet no one for a moment doubts their 
 reality. 
 
 To endow this work of ours, therefore, with a 
 sense of reality, one must recognize in himself a 
 spiritual “sending instrument,” as well as a “receiv¬ 
 ing instrument” all in tune with a Divine Source. 
 Thus he is enabled to draw upon this Divine force 
 and disseminate it to others as truly as invisible 
 messages are picked up by wireless operators and 
 transmitted in plain terms. A person who has had 
 experience in this kind of work, no longer questions 
 its reality, but recognizes it as a great practical fact. 
 It is demonstrable in his life as the fact of the wireless 
 is to the radio operator.* 
 
 All prayer life is transformed the moment this 
 fact is actually realized. Prayer no longer is given 
 a place as a conventional habit, but assumes the 
 character of a magnificent spiritual attainment. It 
 soon becomes a fascinating activity, which one 
 
 *(Note. —Bishop Brent, of Buffalo, N. Y., calls this 
 phenomena the Spiritual Science of the Radio. Archbishop 
 DuVernet, of Prince Rupert, B. C., calls it “Radio-Mind.”— 
 A. J. G. B.) 
 
 58 
 
enjoys as truly as one enjoys a pleasurable and suc¬ 
 cessful work, which produces such things as make 
 for the happiness and welfare of others. 
 
 In entering upon the work of prayer, one then is 
 enabled to place himself in God’s realm and to know 
 that he is being played upon by Divine forces, which, 
 in proportion to his capacity to receive, he in turn 
 may radiate to others. 
 
 The Secret of Victory 
 
 God’s way of reaching men and women is 
 through those who have faith in Him. We do not 
 accomplish His will until we set this faith of ours to 
 work. We may receive guidance to do many things 
 in a material way, but the greatest work will be per¬ 
 formed in prayer, invisibly. It is through this unseen 
 force that hearts are opened, strength obtained, and 
 guidance given, and power imparted. It is on this 
 unseen field that the great battles are won. That is 
 the place from which valiant warriors emerge, 
 conquerors already , in the face of what seem to be 
 overwhelming odds. 
 
 The work of healing in hopeless cases, the victory 
 over long standing evils, which are then performed 
 and at which the world marvels, are not really the 
 great works after all. They are only the results of 
 the GREAT WORK performed on the knees in the 
 silence, by virtue of which the VISIBLE ACTS are 
 made possible. 
 
 In proportion as we grow to recognize in our 
 prayer time a period of spiritual activity—a real 
 work in close harmony with God’s plan—so we shall 
 
 59 
 
grow to have less concern with regard to the results 
 of our visible ministry. We shall go forth with a 
 confidence not otherwise obtained. Doubts and fears 
 will have no place even in the face of apparent delay, 
 for our real work will have been done. 
 
 We hear much of the joy of the man who loves 
 his work. The work to which we set ourselves in the 
 Group Meetings should be the most joyous in all the 
 world. It should impart a keener pleasure than any 
 other activity. For it is a work in the spiritual 
 Kingdom with and for God, and imparts to man the 
 greatest blessings he can receive in this life. We can 
 say with Jesus, “I work the works of Him that sent 
 Me.” 
 
 60 
 
CHAPTER II 
 
 The Importance of the Work 
 
 Unless we recognize the vast importance of the 
 work we are undertaking, we shall fail to sense the 
 true character of the Group Meeting. It is a special 
 time we have surrendered to God. The appointment 
 is with Jesus and the work is His, and in it we are 
 having a share. Nothing short of an unusual 
 emergency should keep us from the meeting. Gen¬ 
 erous souls always rejoice in doing a work where they 
 know they are needed. He needs us, because He has 
 left this work not to angels, but in human hands, and 
 His children need us. He is depending upon us to 
 carry this food to them, to demonstrate His love and 
 power, which they have not yet found. 
 
 Is anything more important than this? 
 
 It will not interfere with our daily work, our 
 business or home life, but it will have a very won¬ 
 derful effect upon all our activities, for it will smooth 
 out of them many of their problems and annoyances. 
 Forgetfulness of our spiritual relationship is that 
 which makes the day’s work drag, and home life un¬ 
 pleasant. When we are alive to our responsibility to 
 demonstrate our sonship we see all things with 
 clearer eyes and we prosper and grow happier ac¬ 
 cordingly. It is because we have placed God’s work 
 first. Until we do this we have not fully related 
 ourselves to Him. 
 
 61 
 
The average Christian has too long reluctantly 
 spared Him an hour and a half on Sunday morning, 
 with perhaps a few hurried moments of make-believe 
 prayer at night. Nothing has come from it and so 
 the average Christian has little use for Church, and 
 is sure God doesn’t answer prayer, because “he has 
 tried it.” God was second, third, fourth or fifth— 
 according to the number of his ambitions and other 
 attractions. He thought he was giving God a place, 
 perhaps a proper one in comparison with the im¬ 
 portance of his affairs, but he could not find God in 
 the place he had assigned to Him, for God does not 
 take even second place. 
 
 He cannot be put in a pigeon hole or assigned to 
 part of one day a week. He must have the whole 
 desk and every day must be recognized as His. 
 
 Until God has been given first place, He does not 
 exist in the life of the individual, as far as the indi¬ 
 vidual himself is concerned. Man cannot relate 
 himself to the great power of God, until he has given 
 Him first place and considered all else of secondary 
 importance. With most people He is like a great 
 engine, running in neutral. All of its splendid power 
 is ready, but it takes the proper lever to communicate 
 that power to the boat or car. Nothing could be more 
 important than the knowledge of how that power may 
 be appropriated. That power is Divine Life and 
 Love, and makes all things new. 
 
 As man becomes conscious of the power of God 
 within him he is able to demonstrate that power and 
 love to others. 
 
 Consider the real importance of all this! 
 
 62 
 
It is the very secret of relationship with God. 
 We should try to make it very clear to others. We 
 cannot do this until it is very clear to us. If any one 
 person or thing looms up in our lives as more im¬ 
 portant, Jesus says to us: “One thing thou lackest.” 
 
 63 
 
CHAPTER III 
 
 The Preparation for the Work 
 
 In carrying on a real work of this nature, mem¬ 
 bers should recognize at the start that they are likely 
 to encounter obstacles from quarters where they are 
 least expected. To be forewarned is to be saved from 
 discouragement. Consequently we should give atten¬ 
 tion to the study of our subject so that we may be 
 prepared to exercise our intelligence to the fullest in 
 the problems that may confront us. 
 
 The unexpected sources are found to be among 
 church members of long standing. How often the 
 lives of many regular church-goers are obviously 
 unrelated to the simple teachings of Jesus and have 
 no participation in the blessings He claimed His 
 disciples would receive. The blessings of the King¬ 
 dom have been unprovided not because people have 
 not yearned for them but because the faith necessary 
 to receive them was lacking. This lack in turn may 
 be traced to failure on the part of teachers of religion, 
 upon whom Christians have been depending for in¬ 
 struction in the ways of God. Such conditions will 
 be found among many very earnest and devout per¬ 
 sons, through no fault of their own. It may be the 
 fault of a traditional, Hebraic theology, faulty train¬ 
 ing in childhood, which has given rise to strong, 
 deep-seated disappointments in religious leaders; or 
 
 64 
 
theological errors, through the misinterpretation of 
 isolated texts. These represent only a few of the 
 difficulties which will be encountered among many 
 who really desire to accept the healing message of 
 Jesus, but who cannot seem to rid themselves of the 
 conventional teachings of many generations, and 
 which have become so definitely attached to the offi¬ 
 cial doctrines of many of the churches. 
 
 Some will be found who place as high a value 
 upon every part of the Old Testament as they do 
 upon the Gospels. Until they can be brought to re¬ 
 gard the Old Testament in the light and teachings of 
 Jesus, they cannot be expected to receive the fullness 
 of His message. Even in St. Paul’s Epistles there 
 are doctrines which do not harmonize with the teach¬ 
 ings of Jesus, and which clearly show a distinct 
 Hebraic tendency, which is natural and which may 
 easily be overlooked. But his Epistles should not be 
 given the same value as the teachings of Jesus and 
 made the basis of Christian doctrines and dogmas. 
 Some of these writings have been accorded an im¬ 
 portance sufficiently great to warrant the founding 
 of a new sect. The doctrine of predestination, and 
 that some vessels are created for glory and others for 
 destruction, is one of the instances. Another is St. 
 Paul’s belief that his illness was sent by Satan to 
 buffet him, thus giving rise to the belief held by many 
 people that an evil spirit may inflict physical injury 
 upon man. St. Paul was not incapable of slight 
 theological error, but Jesus was. 
 
 65 
 
Jesus the Standard 
 
 It is because of these difficulties that members of 
 the Society are requested to read a small portion from 
 one of the Gospels daily. This does not imply that 
 the Bible reading is to be so limited. In fact, the 
 reading of other parts of our Bible is encouraged. 
 But the stress is placed upon the Gospels because we 
 should compare and measure all other parts of the 
 Bible, both New and Old Testament, by the teachings 
 and methods of Jesns. 
 
 The unhappy doctrine that sickness is sent by 
 God as a punishment and that at times He has a 
 purpose in refusing to heal, was fastened upon all the 
 Christian Churches simply because it is implied in 
 some of the Epistles, and more especially in the 
 Epistle to the Hebrews. Many people of the present 
 generation so revolted against this doctrine that they 
 felt they had to leave their Churches in order to get 
 rid of it. They never should have been forced to 
 such an action for the doctrine is distinctly Hebraic 
 in its conception and character, and is not in har¬ 
 mony with any of the teachings of Jesus. On the 
 contrary, He taught and practiced exactly the 
 
 opposite. 
 
 For this reason members should be so saturated 
 with the words and teachings of Jesus that they will 
 be able to answer readily all difficulties and theo¬ 
 logical problems which are presented to them. 
 
 Many of the Churches are beginning to discard 
 these doctrines. In the Episcopal Church the Com¬ 
 mission on Braver Book revision have presented new 
 prayers for the sick and provided for laying-on-of- 
 
 66 
 
hands and anointing, but, for a generation at least, 
 much theology will have to he unlearned before 
 faith can be stimulated to the point where God’s 
 blessings may be appropriated. This is a harder 
 task than presenting the faith to one who has never 
 believed and has no theological obstacles, but it is a 
 task which confronts us and one toward which we 
 should set ourselves with all our intelligence, 
 sympathy and infinite patience. 
 
 Reasons for Failure 
 
 The fact that Church people have for so long a 
 time been trained in exactly the opposite view of 
 God’s will for man, furnishes one of the commonest 
 reasons for failure when intercessions or the healing 
 ministry are requested. Many appeals for help come 
 from Christians only as a last resort, and they spring 
 from anxiety and fear. Some think it will operate 
 upon a relative as some mysterious treatment. No 
 element of real faith in God is apparent, nor any 
 knowledge of His inherent character as Perfect Love. 
 When a patient’s faith cannot be awakened and he 
 passes on, relatives at once reveal their state of mind 
 by declaring the death to he the will of God, irrespec¬ 
 tive of all the evil and ignorance in evidence to prove 
 the contrary. With the old theology deep-seated in 
 their minds, a real living faith was not possible. In 
 asking for the healing ministry they were just “trying 
 it.” Jesus showed many times it couldn’t be used 
 that way. A great, true faith is necessary for its 
 operation. Furthermore, it is so delicate that it can¬ 
 not he exercised fully and properly in an atmosphere 
 of unbelief. 
 
 67 
 
This is the sad fact that must be faced. That in 
 many so-called Christian homes where we should 
 look for fertile ground upon which to work, an 
 atmosphere ready, sympathetic and responsive, we 
 find dullness, a barrier, an atmosphere of unbelief. 
 How soon the atmosphere of those homes would be 
 changed, how radiant they would become, if the 
 dwellers there only knew the manifold blessings that 
 would be bestowed. To bring about such changes in 
 Christian homes let us earnestly and intelligently 
 devote ourselves. 
 
 If we aim to be the means of creating an atmos¬ 
 phere of faith in homes , and if the reality of that 
 atmosphere depends upon the faith of the dwellers, 
 how zealous we should be in creating such an atmos¬ 
 phere in our Guild Meetings! 
 
 68 
 
CHAPTER IV 
 
 A Vision of Unity 
 
 In our various Groups there may be persons 
 representing various denominations. Practically all 
 the denominations are now included in Society mem¬ 
 bership. But banded together in the simple prin¬ 
 ciples of the Society, their doctrinal differences dis¬ 
 appear and they become brothers in Christ actuated 
 by one motive, imbued with one desire,—the reali¬ 
 zation of the Presence of God and the performance 
 of His will for mankind through the name of Jesus, 
 who, according to their belief, is meeting with them. 
 
 Some of our members have expressed themselves 
 in the belief that the unity of Christendom will come 
 about in this way. It is so simple that perhaps it may 
 be the way. At any rate, it makes for unity now for 
 us, and as we see minds of various types throw off the 
 differences that formerly separated them, and unite 
 in a bond of perfect brotherhood, we may glimpse a 
 partial meaning of the words of the Master: 
 
 “And there shall be one fold and one shepherd.” 
 
 Consecration to the Impossible 
 
 The aspiration we set for the atmosphere and 
 character of the Group is high, but it must not, there¬ 
 fore, be considered unattainable. Too many Church 
 members are willing to accept the teachings of Jesus 
 as perfect, but are inclined to regard them as im- 
 
 69 
 
possible of realization. The moment a man says 
 that, or even thinks it, he rejects the Gospel. The 
 teachings of Jesus are the most practical rudiments 
 of life ever offered to man and they are not practised 
 because the above fallacy has, by long repetition, 
 become almost a truism. 
 
 Jesus consecrated Himself to the task, not only 
 of revealing God in His true nature to the world, but 
 in changing the current theology of the day, which 
 misrepresented God. The latter was His hardest 
 task and the same task confronts us. Those who 
 accepted His teachings He likened to the salt of the 
 earth, to a light set upon a hill. Dr. Jones presents 
 an inspiring picture of such a company of people. 
 
 “Persons of the blessed life, Christ says, are the 
 saving salt of the earth. They carry their whole¬ 
 some savor into everything they touch. They do not 
 try to save themselves. They are ready like salt to 
 dissolve and disappear, but, the more they give them¬ 
 selves away, the more antiseptic and preservative 
 they become to the society in which they live. . . . 
 This preservative and saving influence on society 
 depends, however, entirely on the continuance of the 
 inner quality of life and it will be certain to cease if 
 ever the salt lose its savor, i.e., if the soul of religion 
 wanes or dies away and only the outer form of it 
 remains. 
 
 “But such lives are more than antiseptic and pre¬ 
 servative ; they are kindling and illuminative. They 
 becomes ‘candles of the Lord.’ Candles emit their 
 light and kindle other candles by burning themselves 
 up and transmitting their flame. When a life is set 
 
 70 
 
on fire, and is radiant with self-consuming love, it 
 will invariably set other lives on fire. Such a person 
 may teach many valuable ideas, he may organize 
 many movements, he may attack many evil customs, 
 but the best thing he will ever do will be to fuse and 
 kindle other souls with the fire of his passion. His 
 own burning, shining life is always his supreme 
 service. Such a person will be eager to decrease that 
 his kindling power may increase. He will not care 
 to save himself, or to reap a reward for his service. 
 He may not even know that he is shining, like the 
 early saint who ‘wist not that his face did shine.’ But 
 for all that, men will see the way by his light and will 
 catch the glory of living because he exhibits it. He 
 can no more be hid than can a hill-top city, or the 
 headlight of a locomotive, or the newly risen sun. 
 
 “That is Christ’s way of spreading the life of the 
 Kingdom, that is His method of propagating the 
 inner spirit, and of producing a society of blessed 
 people.”* 
 
 *1 commend most earnestly the reading of Dr. Jones’ 
 book, “The Inner Life,” as it expounds much which this 
 book has to offer. I did not know of it until I was revising 
 this manuscript. His other books, “The World Within” and 
 “Spiritual Energies,” should also be read. They are pub¬ 
 lished by Macmillan Co. 
 
 71 
 
PART III 
 
 THE FOLLOWING are some Orders of 
 Service, Prayers and Healing Formulas together 
 with a LITANY which will prove useful to the 
 Clergy and others who conduct Healing services. 
 Some of these are specially designed for use in 
 Nazarene Guilds, Healing Prayer Circles and Study 
 Groups as well as for Healing Services and Missions. 
 
 They are to be used with discretion, always re¬ 
 membering that “the letter killeth but the Spirit 
 giveth life.” 
 
 (1) ORDER OF SERVICE FOR PRAYER AND 
 SPIRITUAL HEALING 
 
 HYMN. 
 
 Hear what our Lord Jesus Christ saith: 
 
 “Heal the sick, and say unto them, £ The Kingdom of 
 God is come nigh unto ypu.’ ” 
 
 “All things whatsoever ye pray and ask for, believe 
 that ye receive them, and ye shall have them.” 
 
 Hear also what St. James saith: 
 
 “Is any sick among you? Let him call for the elders 
 of the church; and let them pray over him, anoint¬ 
 ing him with oil in the Name of the Lord: And 
 the prayer of faith shall save the sick, and the 
 Lord shall raise him up; and if he have com¬ 
 mitted sins, they shall be forgiven him.” 
 
 Hear also what St. Paul saith: 
 
 “Be ye transformed by the renewing of your mind.” 
 
 72 
 
“God hath not given us the spirit of fear, but of 
 power, and of love, and of a sound mind.” 
 
 Hear also what St. John saith: 
 
 “Beloved, I pray above all things that thou mayest 
 prosper and be in health, even as thy soul 
 prospereth.” 
 
 Here may be said A PSALM. 
 
 After which shall follow 
 
 A READING FROM HOLY SCRIPTURE. 
 
 ADDRESS. 
 
 HYMN. 
 
 Then the Minister shall say: “The Lord be with 
 you.” 
 
 And the People shall answer: “And with thy spirit.” 
 Minister: “Let us pray.” 
 
 THE LORD’S PRAYER. 
 
 Our Father, who art in heaven, Hallowed be Thy 
 Name. Thy Kingdom come. Thy will be done on 
 earth, As it is in heaven. Give us this day our daily 
 bread. And forgive us our trespasses, As we forgive 
 those who trespass against us. And lead us not into 
 temptation; But deliver us from evil. For Thine is 
 the kingdom, and the power, and the glory, forever 
 and ever. Amen. 
 
 Then shall be said the following LITANY bv 
 the Minister and People. 
 
 O Christ, our Saviour, here present with us as 
 we pray: 
 
 Graciously hear us, O Lord. 
 
 73 
 
For Thy loving Presence with us, promised to us 
 through all the ages: 
 
 We thank Thee, O Lord. 
 
 For the power given to us through the Holy Spirit 
 to intercede for Thy weak and suffering children: 
 
 We thank Thee, O Lord. 
 
 For health of soul and body given in answer to 
 our prayers: 
 
 We thank Thee, O Lord. 
 
 For the power of Thy Healing Presence to dispel 
 all evil and weakness of body and soul: 
 
 We thank Thee, O Lord. 
 
 For the gift of Healing given to Thy Church and 
 manifest in Thy members: 
 
 We thank Thee, O Lord. 
 
 That it may please Thee to unite all Christian 
 people in one bond of faith and love in the unity of 
 the Spirit: 
 
 We beseech Thee to hear us, O Lord. 
 
 That it may please Thee to revive in greater 
 measure the ministry of healing in Thy Church 
 today: 
 
 We beseech Thee to hear us, O Lord. 
 
 That those whom Thou callest to Thy healing 
 ministry may consecrate themselves wholly to Thee 
 
 in this blessed work: 
 
 We beseech Thee to hear us, O Lord. 
 
 That it may please Thee to bless all who minister 
 to the sick and suffering, and to give them loving 
 
 hearts and healing hands: 
 
 We beseech Thee to hear us, O Lord. 
 
 Jesus, Emmanuel, God with us: 
 
 Hear us and answer us, O Lord. 
 
 74 
 
(The Minister or Leader will select from the fol¬ 
 lowing Prayers whichever ones he considers most 
 appropriate for the occasion.) 
 
 The Prayers are numbered in order that the 
 leader may thus announce them when desirable in a 
 Group meeting. 
 
 1. For Faith 
 
 O Lord Jesus, who saidst unto those who im¬ 
 plored Thine aid and whose hope was stayed on Thee 
 alone, “According to thy faith so be it unto thee”; 
 grant us grace to place our trust so fully in Thee that 
 we, likewise, may experience the fruition of Thy 
 blessed assurance. Strengthen Thou our faith: 
 fortify it where it is weak, so that it may be perfected 
 and worthy of Thee, O Saviour, who ever livest to 
 make intercession for us with the Father, world 
 without end. Amen. 
 
 2. For Health and Healing 
 
 Almighty God, who art the only source of health 
 and healing, the spirit of calm and the central peace 
 of the universe; grant to us, Thy children, such a 
 consciousness of Thy indwelling presence as may 
 give us perfect confidence in Thee. In all pain and 
 weariness and anxiety may we throw ourselves upon 
 Thy protecting care, that knowing ourselves fenced 
 about by Thy loving omnipotence, we may permit 
 Thee to give us health and strength and peace; 
 through Jesus Christ our Lord. Amen. 
 
 3. For the Workers 
 
 O Lord, the Healer of all diseases, who didst 
 charge Thy Church to carry on Thy saving work, 
 
 75 
 
not by the preaching of the Gospel alone, but also by 
 the healing of the sick; bless all whom Thou hast 
 called to be fellow laborers with Thee in this 
 ministry; give unto them health of body and of soul; 
 grant that they may exercise their ministry in entire 
 dependence upon Thee, under Thy sanction and for 
 Thy glory; who livest and reignest with the Father 
 and the Holy Ghost, one God, world without end. 
 Amen. 
 
 4. For a Joyful Religion 
 
 Almighty God, at whose right hand are pleasures 
 for evermore; we pray Thee to make our religion one 
 of joy and brightness. Dispel from our minds all 
 doubt and gloom that as Thy redeemed and forgiven 
 children we may evermore rejoice. Grant that day 
 by day our lips may be singing Thy praises, and our 
 hearts be gladdened in holy anticipation of that peace 
 of Thine that passeth understanding; through Jesus 
 Christ our Lord. Amen. 
 
 5. For Personal Faith 
 
 Blessed Lord, who hast promised never to leave 
 nor forsake Thy servant, I am not worthy so much as 
 to touch the hem of Thy garment. Only do Thou 
 hear me and have pity upon me. Strengthen and 
 confirm my faith in Thee, that I may take Thee at 
 Thy word and accept Thy gracious promise, u What¬ 
 soever ye shall ask in My Name, that will I do.” 
 Lord, I believe; help Thou mine unbelief, I ask for 
 Thy mercy’s sake. Amen. 
 
 6. For Physicians and Nurses 
 
 Almighty God, who didst call Thy servants, St. 
 Luke and St. Barnabas, to follow the steps of Thy 
 
 76 
 
Blessed Son in ministering to the sick and suffering; 
 grant to all physicians, nurses, and others who care 
 for the sick, that by gentleness and love, faithfulness 
 and patience, they may help and heal Thine afflicted 
 children both in body and soul. Support them in 
 their work; imbue them with wisdom and skill; give 
 them sympathy for one another; deliver them from 
 all temptation; and at last bring them to Thy rest 
 and peace; through Jesus Christ our Lord. Amen. 
 
 The Minister may use other prayers or may say: 
 
 Let us pray in silence for little children . . . 
 the aged . . . those troubled in mind or spirit 
 , etc. 
 
 7. Thanksgiving for Healing 
 
 O God, whose mercies are without number, and 
 the treasure of whose goodness is infinite; we give 
 Thee hearty thanks for the blessings which Thou 
 hast bestowed upon Thy servant; and we humbly 
 beseech Thee that, as Thou hast granted that for 
 which we prayed, so Thou wouldst continue Thy 
 goodness towards us, and prepare us by Thy bless¬ 
 ings in this life for the enjoyment of eternal happi¬ 
 ness in the life to come. Through Jesus Christ our 
 Lord. Amen. 
 
 8. For the Society of the Nazarene 
 
 O Lord Jesus, who in Thy divine compassion 
 didst minister to the bodily ills of man and didst 
 bestow upon Thy disciples the gift of healing through 
 the power of Thy Sacred Name, grant, we beseech 
 Thee, increase of faith and purity of life to all those 
 who are called to serve Thee in the Society of the 
 
 77 
 
Nazarene. Endue them with perseverance and so 
 guide them by Thy blessed spirit in their ministry 
 of intercession and healing, that they may bring 
 many souls into union with Thee, O Saviour of the 
 world, who livest and reignest with the Father and 
 the Holy Spirit, ever one God, world without end. 
 Amen. 
 
 9. For the Sacred Name 
 O God, who hast made that most glorious Name 
 of Thy Son, Jesus Christ of Nazareth, ineffably 
 sweet and full of deepest love unto Thy faithful ones, 
 and victorious in overcoming all the power of evil; 
 mercifully grant that all who devoutly venerate this 
 Name upon earth may reap the fulness of Thy power, 
 the sweetness of Thy consolation in this life and in 
 the life beyond, continued joy with Thee; through 
 the same Jesus Christ our Lord. Amen. 
 
 10. Thanksgiving for Our Founder 
 Almighty and everliving God, we yield unto Thee 
 most high praise and hearty thanks, for the wonder¬ 
 ful grace and virtue declared in all Thy saints, who 
 have been the choice vessels of Thy grace, and the 
 lights of the world in their several generations. 
 
 Especially do we bless Thy Name for the life 
 and example of the Founder of the Society of the 
 Nazarene, whose witness and teaching concerning 
 the Ministry of Healing have been so abundantly 
 blessed to the alleviation of suffering, both of body 
 and soul to Thy people. May the inspiration of his 
 example urge us on to greater consecration and 
 service to the glory of Thy Holy Name, through 
 Jesus Christ our Lord. Amen. 
 
 78 
 
11. Healing Prayer for Intercession 
 
 0 most gracious and loving Father, purify our 
 souls from everything that may hide Thee from us. 
 Let us feel Thy quickening power flowing through 
 us, building us up into strength and sweetness. Con¬ 
 secrate our talents, our time and our thoughts to Thy 
 holy service. Strengthen us in body and in spirit 
 that we may become living channels of Thy truth 
 and Thy love. Help us to realize that Thou art 
 present with us at all times and in all places so that 
 we may with perfect faith entrust ourselves and all 
 that are dear to us to Thy never-failing care, through 
 Jesus Christ our Lord. Amen. 
 
 (This prayer is used daily at Headquarters.) 
 
 12. Prayer for the Presence of Christ 
 
 O Living Christ, make us conscious now of Thy 
 healing nearness. Touch our eyes that we may see 
 Thee; open our ears that we may hear Thy voice; 
 enter our hearts that we may know Thy love. Over¬ 
 shadow our souls and bodies with Thy presence, that 
 we may partake of Thy Strength, Thy Love and Thy 
 Healing Life. Amen. 
 
 O God, who has prepared for those who love 
 Thee such good things as pass man’s understand¬ 
 ing; pour into our hearts such love toward Thee, 
 that we, loving Thee above all things, may obtain 
 Thy promises which exceed all that we can desire; 
 through Jesus Christ our Lord. Amen. 
 
 13. The Nazarene Blessing 
 
 May God bless us with a loving sense of His near 
 Presence, to guide us, to strengthen us and to protect 
 us, now and forevermore. Amen. 
 
 79 
 
14. Memorial Prayer for the Nazarene House 
 
 O God, the Holy Ghost, who didst endow with 
 special gifts Thy faithful servant our Beloved 
 Founder, and drawing him into ever closer union 
 with Thyself didst vouchsafe unto him a glorious 
 vision of Thy Will for the world. Grant, we beseech 
 Thee, that we who have come into this blessed 
 heritage as members of the Society of the Nazarene, 
 may be Thy instruments in opening the way for the 
 realization of our Founder’s vision of a Nazarene 
 House, whereby many may find inspiration and 
 healing both in body and soul. Wilt Thou prepare 
 those whom Thou art calling to this work, increase 
 in them courage and faith to overcome all difficulties 
 and a right judgment in all things through the power 
 of Thy indwelling Spirit. 
 
 May the intercessions of our Beloved Founder 
 assist us, and may we all be united in the mystical 
 communion of Saints, and finally be brought with 
 them into those everlasting habitations whither our 
 Saviour Christ is gone before, where with Thee, O 
 Father, and Thee, O Holy Ghost, He liveth and 
 reigneth ever one God, world without end. Amen. 
 
 (Note. —As we go to press with this third edi¬ 
 tion, this Prayer for the Nazarene House has only 
 been used for two months; yet it has already been 
 wonderfully answered, $15,000 having been pledged 
 for the new Nazarene House, out of the $50,000 
 required.—A. J. G. B.) 
 
 80 
 
(2) SHORT FORMS FOR ANOINTING 
 AND LAYING-ON OF HANDS. 
 
 If ANOINTING be used, the following FORM 
 OF BLESSING shall be said by the Priest: 
 
 O Almighty God, who hast taught us by Thy 
 holy Apostle, St. James, to anoint the sick with oil 
 that they may attain their bodily health, and the for¬ 
 giveness of their sins, bless and sanctify, we beseech 
 Thee, this oil; grant that those who shall be anointed 
 therewith may be delivered from all pains, troubles, 
 and diseases of body, mind, and spirit, and from all 
 the snares, temptations, and assaults of the powers 
 of darkness, through our Lord Jesus Christ, who 
 with Thee and the Holy Ghost liveth and reigneth 
 ever one God, world without end. Amen. 
 
 The Minister, anointing each sick person upon 
 the forehead and making the sign of the Cross, may 
 say: 
 
 In the Name of Jesus, I anoint thee for healing 
 in body, mind and spirit. Amen. 
 
 If there be LA YING ON OF HANDS for heal¬ 
 ing, the following form may be used: 
 
 In the Name of Jesus, I lay my hands on thee for 
 healing in body, mind, and spirit. Amen. 
 
 After the Anointing or Laying on of Hands the 
 following BLESSING may be used: 
 
 The Lord bless the work of healing begun in thee 
 this day and bring it to completion in thy body, mind, 
 and spirit; and the blessing of God Almighty, 
 Father, Son, and Holy Spirit, be upon thee and re¬ 
 main with thee always. Amen. 
 
 81 
 
At the conclusion of the Service, the Minister may 
 use PRAYERS and a BENEDICTION at his 
 discretion. 
 
 (3) MEDITATIONS. 
 
 A Preparatory Prayer 
 
 Our Father, I pray that I may live each day in 
 constant recollection of my true relation, as an indi¬ 
 vidual, to Thee. May my conscious mind perceive 
 that Thy Life, Thy Spirit, Thy Thoughts, are within 
 me, and that Thou art seeking to realize Thyself, 
 and to manifest Thy Love through me. May my 
 mind be a pure dwelling place for Thy Spirit, and 
 my thoughts only such as will heal and bless. May 
 I remember that unrighteous anger or unbrotherli- 
 ness shown to others thwarts Thy divine purpose and 
 grieves Thy Holy Spirit. May my highest aim each 
 day be to manifest God and to add to the happiness 
 of the world, and may I rise every day into a higher 
 consciousness of Thy Life and Love, through Jesus 
 Christ our Lord. Amen. 
 
 Texts for Meditation 
 
 (Suggested for individual use while waiting for 
 spiritual healing.) 
 
 Be still and know that I am God. Ps. 46:10. 
 
 My presence shall go with thee, and I will give 
 thee rest. Ex. 33:14. 
 
 The time of refreshing shall come from the 
 presence of the Lord. Acts 3:19. 
 
 Thou wilt keep him in perfect peace whose mind 
 is stayed on Thee. Is. 26:3. 
 
 82 
 
The eternal God is thy dwelling place, and 
 underneath are the everlasting arms. Deut. 33:27. 
 
 In Him we live and move and have our being. 
 Acts 17:28. 
 
 Your life is hid with Christ in God. Col. 3:3. 
 
 I am the Bread of Life. St. John 6:35. 
 
 I can do all things through Christ who strength¬ 
 ened! me. Phil. 4:13. 
 
 Lo, I am with you always, even unto the end of 
 the world. St. Matt. 28:20. 
 
 For their sakes I sanctify Myself. St. John 
 17:19. 
 
 The Kingdom of God is within you. St. Luke 
 17:21. 
 
 God is a Spirit: and they that worship Him must 
 worship Him in spirit and in truth. St. John 4:24. 
 
 Know ye not that ye are the temple of God, and 
 that the Spirit of God dwelleth in you? I Cor. 3:16. 
 
 But the fruit of the Spirit is love, joy, peace, 
 longsuffering, gentleness, goodness, faith, meekness, 
 temperance. Gal. 5:22-23. 
 
 In quietness and confidence shall be your 
 strength. Is. 30:15. 
 
 Men ought always to pray and not to faint. 
 St. Luke 18:1. 
 
 Wait for the Lord. Be strong and let thy heart 
 take courage: yea, wait thou for the Lord. Ps. 
 27:14. 
 
 Speak, Lord; for Thy servant heareth. I Sam. 
 3:9. 
 
 Without faith it is impossible to please Him; for 
 he that cometh to God must believe that He is, and 
 
 83 
 
that He is a rewarder of them that diligently seek 
 Him. Heb. 11:6. 
 
 (4) HEALING AFFIRMATIONS AND 
 HEALING FORMULAS. 
 
 I. USED BY JESUS HIMSELF. 
 
 “Son (or Daughter), thy sins be forgiven thee! ” 
 
 “Arise, take up thy bed and walk! ” 
 
 “According to thy faith, so be it unto thee! ” 
 
 “Hold thy peace and come out of him!” (In 
 rebuking an evil agency in the patient.) 
 
 “Daughter (or Son), thy faith hath made thee 
 whole; go in peace and be whole of thy plague! ” 
 
 “Damsel, I say unto thee, Arise!” 
 
 Jesus said, “Be of good cheer, IT IS I, be not 
 afraid.” 
 
 “Ephphatha, that is, Be opened! ” (To the deaf.) 
 
 Jesus: “If thou canst believe, ALL THINGS 
 ARE POSSIBLE to him that believeth.” 
 
 The Father of the Demoniac Child: “Lord, I 
 believe; help thou mine unbelief.” 
 
 “Thou dumb and deaf spirit, I charge thee come 
 out of him, and enter no more into him! ” (To deaf 
 or dumb.) 
 
 “Go thy way, thy faith hath made thee whole.” 
 
 84 
 
“Whatsoever things ye desire when ye pray, be¬ 
 lieve that ye have received them and ye shall have 
 them.” 
 
 “When ye stand praying, forgive, if ye have 
 ought against any.” 
 
 “I came not to call the righteous but sinners to 
 repentance.” 
 
 “They that are whole need not a physician, but 
 they that are sick.” 
 
 (These are for those who think they are “not 
 good enough” to be healed.) 
 
 “Go home to thy friends and tell them how great 
 things the Lord hath done for thee, and hath had 
 compassion on thee.” 
 
 “Rise up and stand forth in the midst.” 
 
 “Stretch forth thine hand!” (To the man with 
 the withered hand.) 
 
 “I thank Thee, O Father, Lord of Heaven and 
 earth, that Thou hast hid these things from the wise 
 and prudent, and hast revealed them unto babes. 
 
 . All things are delivered unto Me of my 
 Father, and no man knoweth who the Son is, but the 
 Father; and who the Father is, but the Son, and he 
 to whom the Son will reveal Him.” 
 
 “Ask and it shall be given you; Seek and ye shall 
 find; Knock and it shall be opened unto you.” 
 
 “WILT THOU be made whole?” 
 
 85 
 
Note. —These formulas may be used, as Jesus 
 used them, (1) to arouse faith in the patient, and 
 (2) to speak the word of Divine Authority and as¬ 
 surance, which is “The Word of Healing.” 
 
 II. USED BY THE APOSTLES. 
 
 (By St. Peter to the cripple at the Beautiful gate 
 of the Temple): • “In the Name of Jesus Christ of 
 Nazareth, rise up and walk! ” Acts 3:6. 
 
 “Grant unto Thy servants that with all boldness 
 they may speak Thy word, by stretching forth Thine 
 hand to heal; and that signs and wonders may be 
 done by the Name of Thy Holy Child JESUS.” 
 Acts 4:29-30. 
 
 “God anointed Jesus of Nazareth with the Holy 
 Ghost and with power, Who went about doing good, 
 and healing all that were oppressed of the devil; for 
 God was with Him.” Acts 10:38. (St. Peter to 
 Cornelius.) 
 
 “Be it known unto you all . that by the 
 
 Name of Jesus Christ of Nazareth, . . . Whom 
 
 God raised from the dead, even by Him doth this 
 man stand here before you whole.” Acts 4:10. 
 
 “Paul, stedfastly beholding him, and perceiving 
 that he had faith to be healed, said with a loud voice, 
 Stand upright on thy feet! And he leaped and 
 walked.” Acts 14:9-10. (St. Paul to the impotent 
 cripple.) 
 
 “Paul, being grieved, turned and said to the 
 spirit, I command thee in the Name of Jesus Christ 
 to come out of her! And he came out the same hour.” 
 
 86 
 
Acts 16:18. (St. Paul to the girl with the spirit of 
 divination.) 
 
 “Believe on the Lord Jesus Christ, and thou shalt 
 he saved and thy house!” (Acts 16:31. (St. Paul 
 to the Philippian jailer.) 
 
 He is not far from every one of us; for in Him 
 we live and move and have our being.” (Acts 
 17:27-28. (St. Paul at Athens.) 
 
 III. USED IN MODERN TIMES. 
 
 “The Sun of Righteousness is rising with healing 
 in its wings, and we say to each one of you, Arise and 
 be healed for your light is come! You already feel 
 Christ’s healing power and you will advance from 
 strength to strength until every one of you appears in 
 Christ’s kingdom of perfect health of body, soul, and 
 spirit, with thankfulness in your hearts and praise 
 on your lips to the Forgiver of sins and the Healer of 
 infirmities. We say this to you in the Name of Jesus 
 Christ of Nazareth, and in His Name we lay our 
 hands on you. Amen.” (Sir William Willcocks.) 
 
 AFTER THE LAYING ON OF HANDS, the 
 following BLESSING may be used: 
 
 The Lord bless the work of healing begun in thee 
 this day and bring it to completion in thy body, mind 
 and spirit; and the blessing of God Almighty, 
 Father, Son and Holy Spirit, be upon thee and re¬ 
 main with thee always. Amen. 
 
 (In Sacramental Healing): 
 
 We that are refreshed by Thy heavenly benedic¬ 
 tion beseech Thee, O Lord, that the healing power of 
 
 87 
 
Thy Sacrament may be profitable to both our bodies 
 and souls. Amen. (Sarum Missal.) 
 
 LORD JESUS CHRIST, our Saviour and Re¬ 
 deemer, hear us when we pray to Thee for our sick 
 
 brother .that Thy Holy Eucharist 
 
 may avail for the preservation of his soul and body, 
 and for his attainment of eternal life, who livest and 
 reignest with the Father and the Holy Spirit, ever 
 one God. Amen. (12th century.) 
 
 Our Lord Jesus Christ be near thee to defend 
 thee, within thee to refresh thee, around thee to pre¬ 
 serve thee, before thee to guide thee, behind thee to 
 justify thee, above thee to bless thee, who liveth and 
 reigneth with the Father and the Holy Spirit, ever 
 one God. Amen. (10th century.) 
 
 “Heal me, O Lord, and I shall be healed; save 
 me and I shall be saved, for Thou art my praise.” 
 
 A Prayer for Blessing on the Physician 
 
 (To be used by the Patient) 
 
 O most Blessed and Eternal Jesus, Thou who art 
 the Great Physician of our souls, and the Sun of 
 Righteousness arising with healing in thy wings; to 
 Thee is given by Thy heavenly Father the govern¬ 
 ment of all the world, and Thou disposest every great 
 and little accident to Thy Father’s honour, and to 
 the good and comfort of them that love and serve 
 Thee. Be pleased to bless the ministry of Thy 
 servant in order to my ease and health, direct his 
 judgment and bless the medicines, that so I may feel 
 the blessing and loving kindness of the Lord in the 
 easing of my pain and the restoration of my health. 
 
 88 
 
And grant, O Lord, that being restored to the 
 society of the living, and to Thy solemn assemblies, 
 I may praise Thee and Thy goodness secretly among 
 the faithful, and in the congregation of Thy re¬ 
 deemed ones here in the outer courts of the Lord, and 
 hereafter in Thy Eternal Temple for ever. Amen. 
 
 A Treatment 
 
 (By a Member of the Society) 
 
 Speaking in the Name and in the Presence of 
 Jesus Christ of Nazareth, we tell you that our 
 heavenly Father has heard our prayer and yours; 
 and Jesus Christ, who is present with us now, is 
 laying His hand on your head ... (a 
 moment’s silence) . . . You have been anxious 
 
 about your troubles, but from now on you will not 
 be anxious. You will be rid of your anxiety. 
 
 You are already better, and tomorrow you will 
 be better than today, and the day after tomorrow than 
 tomorrow, until you are perfectly cured. You will 
 always remember Christ’s words that it is with us 
 according to our faith; and you will be cheerful 
 and full of faith and a source of help and encourage¬ 
 ment to others. 
 
 You will engrave this faith and hope on your 
 heart by saying always and especially when you are 
 about to go to sleep at night and when you wake up 
 in the morning, “Jesus Christ is healing me. I am 
 better.” You will say this again and again, deliber¬ 
 ately and slowly, full of faith and reverence, until it 
 gets clean possession of you. 
 
 89 
 
You will say these words full of faith and as¬ 
 surance, because Jesus Christ has told us to have the 
 faith of little children. 
 
 You will never forget that your heavenly Father 
 loves you, and that the hands of Jesus Christ have 
 been laid on your head as they were laid of old on 
 the heads of those whom He healed. 
 
 “The Eternal God is thy Refuge and underneath 
 
 are the Everlasting Arms.” Deut. 33:27. 
 
 (Sir William Willcocks.) 
 
 Remember the Divine Simplicity of the Methods 
 
 of Jesus. 
 
 For example: 
 
 (1) When He invited the laboring and heavy- 
 laden to come to Him: 
 
 “I thank Thee, Father, Lord of Heaven and 
 Earth, that Thou hast hid these things from the wise 
 and prudent and hast revealed them unto babes.” 
 Matt. 11:25. 
 
 (2) When He was on the point of raising 
 Lazarus * 
 
 “Father, I thank Thee that Thou heardest Me.” 
 John 11:41. 
 
 These were both in keeping with His saying: 
 “All things whatsoever ye desire when ye pray, 
 Believe that ye have received them, and ye shall have 
 them.” Mark 11:24. 
 
 For Members Who are Advancing 
 As we become more expert in prayer, the natural 
 and wholesome tendency is to affirm rather than to 
 
 90 
 
implore—to give thanks for what we have realized 
 of God’s blessed Will for us, instead of repeating 
 perfunctorily the same old petition day after day and 
 month after month. 
 
 The Lord’s Prayer is an excellent example of 
 this. We pray “Thy Kingdom come”; but we help 
 towards the realization of this prayer by adding, 
 “For Thine is the Kingdom.” We pray “Forgive 
 us our trespasses”; but we help answer the prayer 
 and we ourselves fulfil the necessary conditions for 
 its answer by adding, “as we are forgiving those who 
 trespass against us.” 
 
 Sir William Willcocks, our member in Egypt, 
 whom we have come to regard as an expert in the art 
 of Prayer and who has sent us many beautifully 
 worded petitions which have greatly helped our mem¬ 
 bers, sends us the following “revised versions” of 
 familiar Nazarene prayers. They are revised by 
 simply introducing the affirmative note instead of 
 that of request or petition. Many of our members 
 will prefer this “revised version” of some familiar 
 prayers: 
 
 For the Society of the Nazarene 
 
 O Lord Jesus, who in Thy divine compassion 
 didst minister to the bodily ills of man and didst 
 bestow upon Thy disciples the gift of healing through 
 the power of Thy Sacred Name, we thank Thee for 
 the increase of faith and purity of life given to all 
 those who have been called to serve Thee in the 
 Society of the Nazarene. Thou hast endued them 
 with perseverance and so guided them by Thy Blessed 
 Spirit in their ministry of intercession and healing 
 
 91 
 
that they are bringing many souls into union with 
 Thee, O Saviour of the world, who livest and reignest 
 with the Father and the Holy Spirit, ever one God, 
 world without end. Amen. 
 
 For Faith 
 
 O Lord Jesus, who saidst unto those who im¬ 
 plored Thine aid and whose hope was stayed on Thee 
 alone, “According to thy faith, so be it unto thee,” we 
 thank Thee that Thou hast granted us grace to place 
 our trust so fully in Thee, that we, likewise, are 
 experiencing the fruition of Thy blessed assurance. 
 Thou hast strengthened our faith, Thou hast fortified 
 it where it was weak, so that we are being perfected 
 and made worthy of Thee, O Saviour, who ever 
 livest to make intercession for us with the Father, 
 
 world without end. Amen. 
 
 The same slight modification may be made in the 
 other prayers printed on our Prayer Leaflet (when 
 desired) so that they may more readily express that 
 real sense of “eager expectancy” and realization that 
 so stimulates our faith and helps us to convert the 
 petition into a conscious reality. 
 
 92 
 
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 The above titles are those of special articles. Each issue contains many smaller 
 articles of general interest. Please order by number. 
 
 THE SOCIETY OF THE NAZARENE 
 Asheville, N. C. 
 
Cf )t ^octetj) of tf)£ i^a^arene 
 
 An organization for Christians or those desiring to become 
 Christians, founded on the belief in our Lord’s continued in¬ 
 terest in the health of the body as well as the salvation of the 
 soul. Its object is the restoration of the gift of healing, uni¬ 
 versally practised in the early Church. It aims to develop the 
 inner life and to inspire a faith that will enable man to appro¬ 
 priate God’s blessing for body and soul. 
 
 For leaflet of prayers and information concerning mem 
 ship, address the Director: 
 
 Rev. A. J. Gayner Banks, M.A., 
 
 189 Pearson Drive, 
 
 Asheville, N. C. 
 
 “Body and Soul” 
 
 By the REV. PERCY DEARMER, M.A., D.D. 
 
 Professor of Eccelesiastical Art in the University of London 
 
 Published by E. P. Dutton & Co., $2.50. Can be obtained 
 from the Nazarene Press, Asheville, N. C. 
 
 The new edition is now ready with a Preface by the Rev. 
 A. J. Gayner Banks, M.A., Director of the Society of the 
 Nazarene. 
 
 This book is highly recommended to Nazarene Guilds and 
 Healing Prayer Circles and Study Groups. 
 
 We recommend it because, after reading much that is 
 mediocre and irrelevant, we find this book to contain the funda¬ 
 mentals of spiritual healing, covering alike the history, 
 philosophy, psychology and modem developments of this fasci¬ 
 nating theme. 
 
 The book cites, classifies and describes all the great works 
 of Christian Healing from the days of the Apostles down to the 
 present time. 
 
DATE DUE 
 
 
 m 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 GAYLORD 
 
 
 
 PRINTED IN U S A. 
 
RC603 .W746 
 
 The power to heal: a handbook for the 
 Princeton Theological Seminary-Speer Library 
 
 1 1012 00069 7211