Demonology And Medicine

Abstract THE scientific study of the human body and its diseases has had to contend-and to some extent still has to contend-with a mass of superstition, largely pre-Christian in origin, but supported, until quite modern times, by the whole weight of ecclesiastical authority. Disease was sometimes a divine visitation in punishment of sin, but more often the work of demons. It could be cured by the intervention of saints, either in person or through their holy relics ; by prayer and pilgrimages ; or (when due to demons) by exorcism and by treatment which the demons (and the patient) found disgusting. For much of this, support could be found in the gospels ; the rest of the theory was developed by the Fathers, or grew naturally out of their doctrines. St. Augustine maintained that “ all diseases of Christians are to be ascribed to these demons; chiefly do they torment fresh-baptized Christians, yea, even the guiltless new-born infants.” It must be understood that, in the writings of the Fathers, “ demons “ mean heathen deities, who were supposed to be enraged by the progress of Christianity. The early Christians by no means denied the existence of the Olympian gods, but supposed them servants of Satan-a view which Milton adopted in “Paradise Lost.” Gregory Nazianzen maintained that medicine is useless, but the laying on of consecrated hands is often effective ; and similar views were expressed by other Fathers.