By James Opp
This paintings explores how buildings of the physique, gender, and social house proficient the cultural perform of Protestant religion therapeutic in Canada.
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Extra info for The Lord for the Body: Religion, Medicine, and Protestant Faith Healing in Canada, 1880-1930
Boardman, who offered his own perspective on holiness in the widely-read The Higher Christian Life (1858). As such reformed versions of holiness gained ground in the second half of the century, Boardman co-founded a series of conventions at the English town of Keswick in 1875. Participants in the Keswick conventions rejected the Methodist emphasis upon achieving an instantaneous “second blessing” of entire purification from sin. Instead, Keswick holiness offered a form of perfectionism that was achieved gradually, not as a complete state but as a moment-bymoment condition of trust in victory over sin.
Inspired by this account, Mrs Mottashed decided to seek healing through prayer, and Miss C. wrote to Judd on her behalf. Judd replied that a prayer group would pray for Mottashed at an appointed time, and that the patient herself must also pray at the same hour. ”2 The healing of Mrs Mottashed and that of Mrs Le Messurier’s son were separated by a period of less than two years, but the differences between their accounts illustrate a fundamental shift in how faith and healing were conceptualized in Victorian Canada.
Until his death in 1892, Cullis remained a central figure within the divine healing movement. His Willard Tract Repository was the single most important publishing house for distributing works on faith healing. 67 Cullis had also started to hold faith healing conventions in different venues across North America. ”68 Cullis started out in his healing ministry as practically a lone voice in North America in the 1870s, but by the beginning of the 1880s the divine healing movement had emerged as a significant religious force.