1. See Lockley’s discussion of the Panacea Society’s archives (and other Southcottian archives) in Lockley, “Southcottian Archives.”
2. The theology professed by the Society, which offered an explanation of how the healing was thought to work, is discussed in detail in chapter 2.
3. C.S.S. Juniors, “More Peeps behind the Scenes III,” 59.
4. C.S.S., “Peeps behind the Scenes in the Healing Department II,” 106.
5. “Panacea Society Annual Report 1940,” TS, F.3.2.6, Panacea Society General Archive (henceforth PSGA).
6. England was by far the predominant source of applicants from the British Isles; the sample includes records for just fifty-four applicants from Ireland (Irish Free State and Northern Ireland—the sample captured no applicants from the southern twenty-three counties after 1924), Scotland, and Wales combined.
7. The term was taken from Psalm 48:12 (Fox, How We Built Part I, 22).
8. A.E.J., “Peeps behind the Scenes,” 128.
9. C.S.S., “Peeps behind the Scenes in the Healing Department III,” 128. See also C.S.S., “Peeps behind the Scenes in the Healing Department II,” 106.
1. Elements of the research discussed in this chapter first appeared in Lockhart, “Southcottian Healing Panacea,” published by I.B. Tauris.
2. 98356 to Panacea Society (henceforth PS), August 12, 1939, September 14, 1939, MS letters, Panacea Society Healing Archive (henceforth PSHA). Panacea Society archive identifiers correlating with the random reference codes used in the text for purposes of anonymization, and document locations for each correspondent, are held by the Panacea Charitable Trust archivist.
3. “Divine Deliverance,” printed leaflet, PSGA, 1. Archive location details are provided in the bibliography for all items.
4. “Divine Deliverance,” printed leaflet, PSGA, 2.
5. 16746 to PS, September 14, 1939, MS letter, PSHA.
6. “Divine Deliverance,” printed leaflet, PSGA, 2.
7. 44871 to PS, various TS letters, PSHA.
8. “Divine Deliverance,” printed leaflet, PSGA, 1, 2.
9. 42811 to PS, September 1943, December 1943, MS letters, PSHA.
10. “Divine Deliverance,” printed leaflet, PSGA, 2. Hot dry sponging involved soaking a sponge or flannel in a solution of “two tablespoons of Water B added to boiling water, wringing it out, and placing it on the affected part (night and morning), counting 4 slowly, 4 times.”
11. 40371 to PS, January 20, 1936, MS letter, PSHA.
12. “Divine Deliverance,” printed leaflet, PSGA, 1, 2.
13. 17930 to PS, August 20, 1955, TS letter, PSHA.
14. “Divine Deliverance,” printed leaflet, PSGA, 2.
15. C.S.S., “Children”; C.S.S., “Our Children.”
16. C.S.S., “C.S.S. Postbag IV Africa,” 84.
17. “Sidelights upon the Healing,” 229.
18. 44613 to PS, May 16, 1938, TS letter, PSHA.
19. 44613 to PS, July 1, 1938, TS letter, PSHA.
20. 19880 to PS, January 10, 1956, February 23, 1956, MS and TS translations of MS letters, PSHA.
21. 19880 to PS, January 10, 1956, MS translation of MS letter, PSHA.
22. 19880 to PS, July 17, 1956, TS translation of MS letter, PSHA.
23. See Fox, Finding of Shiloh, 34–40, 71–74.
24. Shaw, Octavia: Daughter of God, 3.
25. Ibid., 5.
26. Ibid., 4–6.
27. Ibid., 8–9, 27–31, 276.
28. Shaw, Octavia: Daughter of God, 8–9, 11; Shaw, “Seymour, Alice (1857–1947)”; Shaw, “Southcottians in the Early Twentieth Century,” 165–66.
29. Shaw, Octavia: Daughter of God, 5, 13; Shaw, “Southcottians in the Early Twentieth Century,” 166.
30. Shaw, Octavia: Daughter of God, 26–27; Shaw, “Southcottians in the Early Twentieth Century,” 167; Fox, Finding of Shiloh, 120.
31. See Fox, Finding of Shiloh; Fox, Sufferings and Acts; Fox, How We Built Part I; Fox, How We Built Part II.
32. Fox, Finding of Shiloh, v–xii; Shaw, Octavia: Daughter of God, 28–29, 34–35.
33. C.S.S. Seniors and Juniors, “Our Work at Home,” 276, 277. See also Shaw, “Southcottians in the Early Twentieth Century,” 175.
34. “Divine Deliverance,” printed leaflet, PSGA, 4. The Society’s attention to detail was such that the instructions also advised that “lodgers and those living in flats can sprinkle the water outside their rooms.” See also Shaw, Octavia: Daughter of God, 170.
35. “Divine Deliverance,” printed leaflet, PSGA, 4. See also “Divine Protection Divine Healing,” 227; “Editorial,” Panacea 2, issue 22, p. 220; Fox, Sufferings and Acts, 527; Fox, How We Built Part I, 27–28; Shaw, Octavia: Daughter of God, 256.
36. “Divine Deliverance,” printed leaflet, PSGA, 4. See also Shaw, Octavia: Daughter of God, 171.
37. C.S.S., B.E.G., and I.N.M., “Peeps behind the Scenes VI,” 276.
38. “Divine Deliverance,” printed leaflet, PSGA, 4. See also Shaw, Octavia: Daughter of God, 172.
39. “Divine Deliverance,” printed leaflet, PSGA, 4. Shaw provides additional detail about the “protection work” of the Society in Octavia: Daughter of God, 173–74, 255–56.
40. “Editorial,” Panacea 5, issue 52, p. 75.
41. “Editorial,” Panacea 2, issue 17, p. 100.
42. “Editorial,” Panacea 6, issue 63, p. 51.
43. Octavia, Healing for All, 7, 10, 70–72.
44. M.L.H., “Peeps behind the Scenes,” 11; H.G., “More Peeps behind the Scenes,” 57. Very few Confidential Department records are available in the Society’s archives.
45. M.L.H., “Peeps behind the Scenes,” 11.
46. 98356 to PS, September 14, 1939, MS letter, PSHA.
47. 16746 to PS, October 12, 1939, MS letter, PSHA.
48. MS note (filed with 16746 to PS, October 12, 1939, MS letter, PSHA).
49. 44871 to PS, September 1, 1924, TS letter, PSHA (original emphasis).
50. See various 44871 letters in PSHA.
51. 42811 to PS, December 1943, MS letter, PSHA.
52. Ibid. (spelling and grammar adjusted).
53. Draft reply, MS (attached to 42811 to PS, December 1943, MS letter, PSHA).
54. 42811 to PS, March 1943, MS letter, PSHA. Gender differences are discussed in more detail in chapter 3.
55. 40371 to PS, June 7, 1936, MS letter, PSHA.
56. 40371 to PS, March 30, 1937, MS letter, PSHA.
57. 17930 to PS, August 20, 1955, TS letter, PSHA.
58. 17930 to PS, March 5, 1961, MS letter, PSHA.
59. 17930 to PS, December 30, 1955, TS letter, PSHA.
60. Draft reply, MS (attached to 17930 to PS, December 30, 1955, TS letter, PSHA).
61. 17930 to PS, April 6, 1956, MS letter, PSHA.
62. Ibid.
63. 17930 to PS, March 5, 1961, MS letter, PSHA.
64. 44613 to PS, October 26, 1938, MS translation of letter, PSHA.
65. 44613 to PS, December 29, 1938, TS letter, PSHA.
66. 44613 to PS, August 20, 1946, MS translation of letter, PSHA.
67. 19880 to PS, March 22, 1956, TS translation of letter, PSHA.
68. 19880 to PS, July 17, 1956, TS translation of letter, PSHA.
69. 19880 to PS, November 19, 1957, TS translation of letter, PSHA.
70. 19880 to PS, September 22, 1958, November 20, 1958, MS and TS translation of letters, PSHA.
71. The use of linen (and, originally, cardboard) to transmit the divine healing power was explained by citing the various media of healing mentioned in the Bible: clay (John 9:6–7), pitchers of water that became wine (John 2:7–9), handkerchiefs or aprons taken from Paul’s body to heal the sick (Acts 19:12), and the use of wood (Exodus 15:23–25) or salt (2 Kings 2:20–22) in the Old Testament. See Fox, How We Built Part I, 203.
72. Fox, Sufferings and Acts, 208–9; “Important Dates,” n.d., TS, F.1.3.21, PSGA; “History of the Reports Department,” n.d., TS, F.1.4.4, PSGA; Notes in “Clerical Desk Diary 1940,” F.2.3.14, PSGA.
73. Shaw, Octavia: Daughter of God, 151–80.
74. Ibid., 151; see also 163–66, 170.
75. Ibid., 153
76. Ibid., 156.
77. Ibid., 160–61, 176–80.
78. Arguably, the insistence in the advertisement that the healing was “not miraculous, but by treatment, without money and without the price of accepting any particular belief” may have invoked a question about the opposite notion in the minds of the readers.
79. See the “first advertisement” in Octavia, Healing for All, 119.
80. “At the Church Congress,” 679. See the Society’s account of the same event in Fox, How We Built Part I, 90, and Jane Shaw’s account of the Society at this and other Church Congresses in Shaw, Octavia: Daughter of God, 295.
81. The appendices include tables showing the number of applicants from each country/territory up to 1998, with year of first application for each (Table A1) and the overall number of applicants each year up to 1998 (Table A2).
82. In 1953, the Society was worried that patients in the West Indies might have made multiple applications, which could have inflated the numbers to some extent (although the Society took measures to combat the problem). See “Panacea Society Annual Report 1953,” TS, F.3.2.10, PSGA. See also comments on West Indian patients moving to Britain in “Panacea Society Annual Report 1955,” TS, F.3.2.11, PSGA.
83. The index card sample suggests that England contributed more than 95 percent of applications from the British Isles.
84. See appendix A for other countries and numbers of applications. For the USA, see “USA Register of Applicants for Healing” (7 volumes), A.4.4.18; “USA Panacea Healing Department,” A.4.5.1; “Panacea Society Healing Department from 15,191 to 30,456,” A.4.5.1. For Finland, Great Britain, and Jamaica, see “The Divine Mother’s Record of Applications” (also labelled with “Healing Index”) (3 volumes), A.4.2.2–4; Weekly Post record books [without accession number]; various volumes in A.4.5.2 (Jamaica only); “Finland Alphabetical Register of Applicants for Healing,” C.4.4.10 (Finland only). All in PSGA.
85. These figures have been compiled from a sifting of the various MS registers in PSGA. See Weekly Post record books [without accession number] and “The Divine Mother’s Record of Applications” (also labelled with “Healing Index”), 3 volumes, A.4.2.2–4. For Chile, Malaysia, Nigeria, and Rwanda in particular, see A.4.4.17: “Applications Con 1–2599”; “Con. Application Book” (with red cover); “Con. Application Book” (with blue cover); “Miscellaneous Countries (“Con”) Alphabetical Register of Applicants for Healing 1939–1940 Vol 1”; “Miscellaneous Countries (“Con”) Alphabetical Register of Applicants for Healing 1950 Volume 2”; “Miscellaneous Countries (“Con”) Alphabetical Register of Applicants for Healing 24th April 1970 (Onwards) Volume 3.”
86. The records for active water-takers at the time of the healing’s closure consist of uncatalogued index cards in PSHA.
1. Fox, Finding of Shiloh, 107. For more on Octavia’s period in the asylum, see Shaw, Octavia: Daughter of God, 16–24.
2. Extract from notebook of Mabel Barltrop reported in Fox, Sufferings and Acts, 162–63. See also Shaw, Octavia: Daughter of God, 151.
3. “302. – March 23rd, 1921,” 341. Also reported (with slight variation) in Fox, Sufferings and Acts, 164.
4. Fox, Sufferings and Acts, 361.
5. Hirst, Jane Leade, 1.
6. Lockley, “Jane Lead’s Prophetic Afterlife,” 241, 246–48, 252–55.
7. Fox, Sufferings and Acts, 159.
8. Temme, “From Jakob Böhme,” 104.
9. Hirst, Jane Leade, 7, 56.
10. Hopkins, Woman to Deliver, 3, 17.
11. Hopkins, Woman to Deliver, 18, quoting Southcott to a friend, October 8, 1803, University of Texas Southcott Collection, 339, ff. 118–19; Brown, Joanna Southcott, 9; Harrison, Second Coming, 88; Lockley, Visionary Religion, 4.
12. Hopkins, Woman to Deliver, 20–33; Bowerbank, “Southcott, Joanna (1750–1814)”; Lockley, “Southcottians in Britain,” 35; Niblett, Prophecy and the Politics of Salvation, 32–33.
13. Harrison, Second Coming, 88; Matthews, English Messiahs, 47.
14. Hopkins, Woman to Deliver, 73; Bowerbank, “Southcott, Joanna (1750–1814).”
15. Hopkins, Woman to Deliver, 75; Lockley, Visionary Religion, 4.
16. Hopkins, Woman to Deliver, 76.
17. Hopkins, Woman to Deliver, 76–77. See also Lockley, “Southcottians in Britain” on membership patterns.
18. Juster, Doomsayers, 171.
19. Thompson, Making of the English, 420, 421. In light of Thompson’s comments about Southcott, his observation that she was “the greatest Prophetess of all” must be somewhat tongue-in-cheek (Making of the English, 420; cf. Bowerbank, “Southcott, Joanna [1750–1814].”)
20. Hopkins, Woman to Deliver, 112.
21. Allan, “Southcottian Sects from 1790,” 218.
22. Niblett, “Joanna Southcott’s Apocalyptic Theology,” 13. See also Niblett, Prophecy and the Politics of Salvation, 13.
23. Harrison, Second Coming, 96, quoting Southcott, Strange Effects of Faith, 16. See also Hopkins, Woman to Deliver, 112–13; Niblett, Prophecy and the Politics of Salvation, 134–39.
24. Harrison, Second Coming, 96, quoting Southcott, Full Assurance, 45.
25. Harrison, Second Coming, 96, quoting Bennett, Cross and the Crown.
26. Hopkins, Woman to Deliver, 199. See also Lockley, Visionary Religion, 4–5; Niblett, “Joanna Southcott’s Apocalyptic Theology,” 28–29; Niblett, Prophecy and the Politics of Salvation, 130.
27. Hopkins, Woman to Deliver, 202; Niblett, “Joanna Southcott’s Apocalyptic Theology,” 31; Niblett, Prophecy and the Politics of Salvation, 155–56.
28. Brown, Joanna Southcott, 264–68. Hopkins says that 17 out of 21 physicians who examined her confirmed the pregnancy (Woman to Deliver, 200). See also Allan, “Southcottian Sects from 1790,” 219; Matthews, English Messiahs, 73–74; Niblett, Prophecy and the Politics of Salvation, 159.
29. See Hopkins, Woman to Deliver, 269n71.
30. Hopkins, Woman to Deliver, 210; Niblett, “Joanna Southcott’s Apocalyptic Theology,” 29.
31. Harrison, Second Coming, 135–36; Hopkins, Woman to Deliver, 210–11; Brown, Joanna Southcott, 300; Matthews, English Messiahs, 80; Lockley, Visionary Religion, 5; Lockley, “Southcottians in Britain,” 40–41; Allan, “Southcottian Sects from 1790”; Niblett, Prophecy and the Politics of Salvation, 162–64. Lockley’s Visionary Religion provides a good detailed account of numerical and membership patterns in the movement.
32. Octavia, Healing for All, 40.
33. Harrison, Second Coming, 58; Stunt, “Brothers, Richard (1757–1824)”; Allan, “Southcottian Sects from 1790,” 216–17; Lockley, “Southcottians in Britain,” 57.
34. Harrison, Second Coming, 58, 59.
35. Ibid., 59.
36. Octavia, Healing for All, 41.
37. Allan, “Southcottian Sects from 1790,” 217; Madden, “Emergence of Southcottian Israelite Theology.” Niblett discusses Southcott’s objection to Brothers’ Israelism in Prophecy and the Politics of Salvation, 147, 151–52.
38. Lockley, Visionary Religion, 36–37; Madden, “Southcottian Methodist”; Harrison, Second Coming, 119; Allan, “Southcottian Sects from 1790,” 220–21; Lockley, “Millenarian Religion,” 46; Lockley, “Southcottians in Britain,” 41; Niblett, Prophecy and the Politics of Salvation, 164–65.
39. Harrison, Second Coming, 121; Lockley, Visionary Religion, 64; Lockley, “Southcottians in Britain,” 42; Madden, “Emergence of Southcottian Israelite Theology,” 79.
40. Octavia, Healing for All, 48. See also Lockley, Visionary Religion, 36–37, 88; Madden, “Southcottian Methodist,” 69–70.
41. See Allan, “Southcottian Sects from 1790”; Madden, “Southcottian Methodist,” 73; Lockley, Visionary Religion, 108–9n36.
42. Allan, “Southcottian Sects from 1790,” 222; Harrison, Second Coming, 136.
43. Octavia, Healing for All, 48–49.
44. Harrison, Second Coming, 138–40; Lockley, Visionary Religion, 104–8.
45. Allan, “Southcottian Sects from 1790,” 222; Harrison, Second Coming, 141; Lockley, “Southcottians in Britain,” 42–49; Madden, “Emergence of Southcottian Israelite Theology.”
46. Harrison, Second Coming, 141; Lockley, Visionary Religion, 104, 110–21.
47. Lockley, Visionary Religion, 162–65.
48. Octavia, Healing for All, 49–50.
49. Octavia, Healing for All, 51. Original emphasis. See also Madden, “Emergence of Southcottian Israelite Theology.”
50. Octavia, Healing for All, 51–52, 53. Original emphasis.
51. “Dear Friend,” draft letter “from C.S.S. c/o J. Carpenter-Smith Esq.,” n.d., F.1.3.21, PSGA.
52. Stunt, “Jezreel, James Jershom (1848x51–1885)”; Allan, “Southcottian Sects from 1790,” 222; Windscheffel, “Jezreelites and Their World,” 116.
53. Octavia, Healing for All, 55.
54. Stunt, “Jezreel, James Jershom (1848x51–1885)”; Allan, “Southcottian Sects from 1790,” 222–23; Windscheffel, “Jezreelites and Their World,” 120.
55. Allan, “Southcottian Sects from 1790,” 225.
56. Octavia, Healing for All, 57.
57. Ibid., 58.
58. Shaw, Octavia: Daughter of God, 31. See also Octavia, Healing for All, 60–65.
59. Shaw, Octavia: Daughter of God, 28–31, 32–35; Allan, “Southcottian Sects from 1790,” 224.
60. “Dear Friend,” draft letter “from C.S.S. c/o J. Carpenter-Smith Esq.,” n.d., F.1.3.21, PSGA.
61. “Dear Friend,” draft letter “from C.S.S. c/o J. Carpenter-Smith Esq.,” n.d., F.1.3.21, PSGA (emphasis in original).
62. Fox, Finding of Shiloh, 273 (original emphasis). See also Shaw, Octavia: Daughter of God, 39.
63. Fox, Finding of Shiloh, vii, 263–67; Fox, Sufferings and Acts, 145; Shaw, Octavia: Daughter of God, 37–41; Shaw, “Southcottians in the Early Twentieth Century,” 168.
64. Fox, Sufferings and Acts, 69–70, 72; Shaw, Octavia: Daughter of God, 29, 34.
65. Shaw, Octavia: Daughter of God, 6, 8, ch. 14, 329; Shaw, “Southcottians in the Early Twentieth Century,” 176–78.
66. Shaw, Octavia: Daughter of God, 8.
67. Ibid., 16, 24–26, 29–32.
68. Ibid., 33–34.
69. Fox, Sufferings and Acts, 69, 72, 102–3, 198–200; Shaw, Octavia: Daughter of God, 71–74, 80, 112. The campus remains intact; it is preserved by the present-day trustees of the Society’s successor charitable trust.
70. Fox, Sufferings and Acts, 88–91; Shaw, Octavia: Daughter of God, 327.
71. The Society had instituted a system of “sealing” based on Southcott’s equivalent practice. See Shaw, Octavia: Daughter of God, 110–11.
72. See Shaw, Octavia: Daughter of God, 327.
73. Owen, Place of Enchantment, 86.
74. Ibid.
75. Roden, “Kiss of the Soul,” 39.
76. Owen, Place of Enchantment, 87.
77. See Roden, “Kiss of the Soul,” 39.
78. Owen, Place of Enchantment, 90.
79. Ibid.
80. Shaw, Octavia: Daughter of God, 84, 83.
81. Ibid., 247.
82. Ibid., 85.
83. Sutcliffe and Bowman, “Introduction,” 4 (emphasis added).
84. Ellwood, “How New Is the New Age?” 59.
85. Ellwood, “How New Is the New Age?” 59.
86. Owen, Place of Enchantment, 15.
87. Hanegraaff, “New Age Religion and Secularization,” 293.
88. Hanegraaff, “New Age Religion and Secularization,” 294. See also Hanegraaff, New Age Religion and Western Culture, 517–21.
89. Octavia, Early Dawn, ii.
90. Ibid.
91. Ibid., iii. See also viii.
92. Octavia, Early Dawn, v. See also iv: “The PRIEST has had a long innings and now the PROPHET takes the field and none too soon, for the mechanism of the Church is faulty, the Priests are on the wrong road and the government we are under is Satanic.”
93. Octavia, Early Dawn, iv. See also viii.
94. Ibid., vii (original emphasis).
95. Ibid.
96. Ibid., iv (original capitalization). See also iv: “Let not any suppose that those who follow these teachings, desire to live for ever in a diseased body amid distressing circumstances!”
97. Ibid., vi (original capitalization).
98. Ibid., vi.
99. Ibid.
100. Ibid., v. See also vii: “If you belong to the Incorruptible fold, that is, if you are going to die, all this will not interest you—you were not taught it in spirit before you came down and it will sound ridiculous to you, but if you are destined, pre-destined to live and not to die, you will feel stirred and will never rest till you know more, for these things being “brought to your remembrance,” you will recognize them as being for you and you will know that the call has come to gather “the Elect” from all places where they are scattered” (original emphasis).
101. Ibid., vi.
102. Ibid., viii. See also viii, n.
103. Ibid., vii, viii.
104. Ibid., ix.
105. Ibid.
106. Higher Thought makes the same error as the Behmenists in this respect. See Octavia, Early Dawn, ix.
107. Octavia, Early Dawn, ix.
108. Ibid., v.
109. Octavia, Healing for All, 74, 121, 125.
110. “Divine Deliverance,” printed leaflet, PSGA, 1.
111. Ibid., 4.
112. Fox, Sufferings and Acts, 362. See also Shaw, Octavia: Daughter of God, 151–52.
113. On the quaternity, see Fox, How We Built Part I, 12.
114. Fox, Sufferings and Acts, 139. See also 286–87.
115. Southcott, Answer to Mr. Brothers’s Book, 22 (the original refers to 1 Corinthians 14:20). See also Southcott, Long-Wished-For Revolution, 19, 83; Southcott, Answer of the Lord, 105–6. See Niblett, “Joanna Southcott’s Apocalyptic Theology,” 17–22, and Niblett, Prophecy and the Politics of Salvation, 39–67, for a discussion of Southcott’s gendered interpretation of the Fall. See Shaw, “Southcottians in the Early Twentieth Century,” 169–71, on Barltrop’s theology.
116. Octavia, Healing for All, 31. See also 32–35.
117. Fox, Sufferings and Acts, 362 (emphasis added).
118. Fox, Sufferings and Acts, 356, 364, 373–74; “The Script.”
119. C.S.S., “Notes from My Case-Book Defects,” 262. Indeed, obedience was all that was required of water-takers (Fox, How We Built Part I, 21–22; Octavia, Healing for All, 122).
120. “Our cry is, ‘Back to Eden before the fall, back to health of soul and body, back to the world as God made it, back to the only religion that was, and is, and ever will be true religion’ ” (“The Title of the Magazine,” 11). See also Shaw, Octavia: Daughter of God, 4.
121. “Divine Deliverance,” printed leaflet, PSGA, 3. On Leviticus 15, see Fox, Finding of Shiloh, 362–64.
122. “Divine Protection Divine Healing,” 225.
1. McLeod, Secularization in Western Europe, 3. McLeod names Peter Berger, Harvey Cox, Thomas Luckmann, and Bryan Wilson among recent theorists (in addition to Dietrich Bonhoeffer, Auguste Comte, Émile Durkheim, W. E. H. Lecky, Karl Marx, and Max Weber).
2. Carroll, Protestant Modernity, xiii, 17.
3. Berger, Social Reality of Religion, 113.
4. Bruce, Secularization, 11.
5. Gorski and Altinordu, “After Secularization?,” 57.
6. Warner, “Work in Progress,” 1045, 1048, citing Berger, Sacred Canopy (1969 ed.); Berger, Rumor of Angels.
7. Lyon, Jesus in Disneyland, 19.
8. Lyon, Jesus in Disneyland, 104.
9. Kaplan, “Radical Religion in Finland?,” 121.
10. Kääriäinen, Niemelä, and Ketola, Religion in Finland, 112–13.
11. Ibid., 112.
12. Duke, Johnson, and Duke, “World Context of Religious Change,” 147, 153, 163–64.
13. Taylor, “British Churches and Jamaican Migration,” 194.
14. Ibid., 199.
15. Shaw, Octavia: Daughter of God, 328.
16. Ibid., 327.
17. In individuals, membership of groups is not necessarily exclusive.
18. Cox, Secular City, 69.
19. Heelas and Woodhead, Spiritual Revolution, 45.
20. Houtman and Mascini, “Why Do Churches Become Empty,” 455.
21. Ibid., 459.
22. Ibid., 468.
23. Partridge, The Re-enchantment of the West, vol. 1, p. 3, 4.
24. Ibid., vol. 1, p. 4. See also Partridge, The Re-enchantment of the West, vol. 2, p. 2.
25. Asprem, Arguing with Angels, 78.
26. Hanegraaff, “New Age Religion and Secularization,” 301.
27. Voas and Chaves, “Is the United States a Counterexample,” 1520, 1523, 1551.
28. Bruce, Secularization, 48–49. Note Partridge’s response to Bruce on this point in Partridge, The Re-enchantment of the West, vol. 2, 9.
29. Morris, “Secularization and Religious Experience,” 204.
30. Ibid., 209.
31. Goldstein, “Secularization Patterns,” 158, 175–76.
32. Ibid., 160–63. In addition to Peter Berger and Thomas Luckmann (who are discussed later), Goldstein refers to Robert Bellah, Richard Fenn, Niklas Luhmann, David Martin, Talcott Parsons, and Bryan Wilson.
33. Goldstein, “Secularization Patterns,” 166, referring to Berger, Sacred Canopy (1967 ed.).
34. Goldstein, “Secularization Patterns,” 169.
35. Ibid., 167, with quotation and citation of Berger, Rumor of Angels.
36. Goldstein, “Secularization Patterns,” 167.
37. Ibid., 168.
38. Goldstein, “Secularization Patterns,” 168, citing Tschannen, “Secularization Paradigm,” 412–13; Luckmann, “Shrinking Transcendence, Expanding Religion?,” 135, 138.
39. Goldstein, “Secularization Patterns,” 175.
40. Tschannen, “Secularization Paradigm,” 413.
41. Ibid., 413.
42. Wilson, “Secularization and the Survival,” 8, quoted by Tschannen, “Secularization Paradigm,” 412.
43. Luckmann, Invisible Religion, 26–27.
44. Ibid., 39, 45, 51, 52.
45. Ibid., 51, 52.
46. Ibid., 55, 56.
47. Ibid., 87.
48. Ibid., 39, 95. See also Luckmann, “Shrinking Transcendence, Expanding Religion?,” 133.
49. Luckmann, Invisible Religion, 99. See also Luckmann, “Shrinking Transcendence, Expanding Religion?,” 134–36.
50. Luckmann, Invisible Religion, 99.
51. Ibid., 104–5.
52. Ibid., 104. See also Luckmann, “Shrinking Transcendence, Expanding Religion?,” 133.
53. Luckmann, “Shrinking Transcendence, Expanding Religion?,” 129.
54. Ibid., 130.
55. Ibid., 132.
56. Ibid., 132. Citing Luckmann, “Secolarizzazione: un mito contemporaneo,” Luckmann calls this “an etiological myth of modernity.”
57. Luckmann, “Shrinking Transcendence, Expanding Religion?,” 132 (original emphasis).
58. Ibid., 130.
59. For example, “Subjective experiences of transcendence are universal. It can hardly be doubted that human beings have had and still have such experiences everywhere” (p. 130), and “the offer of the traditional social constructions of the great transcendences … still remains open” (p. 138).
60. Luckmann, “Shrinking Transcendence, Expanding Religion?,” 135.
61. Berger, Social Reality of Religion, 115, 133.
62. Ibid., 113.
63. Berger, Desecularization of the World, 2. He offers a mea culpa on the same page: “in my earlier work I contributed to this literature.”
64. Ibid., 2–3.
65. Berger, Social Reality of Religion, 37.
66. Ibid., 60.
67. Ibid., 131, 145, 156.
68. Berger, Desecularization of the World, 3.
69. Ibid., 9, 10.
70. Durkheim, Elementary Forms, 22, quoted in Thompson, Emile Durkheim, 125.
71. Durkheim, Elementary Forms, 474–75, quoted in Thompson, Emile Durkheim, 135.
72. Lukes, “Durkheim’s ‘Individualism and the Intellectuals,’ ” 25.
73. Ibid., 25.
74. Ibid., 25.
75. McGuire, “Health and Spirituality as Contemporary Concerns,” 151–52. McGuire compares contemporary spiritual well-being movements to Durkheim’s “L’individualisme et les intellectuels” on p. 153.
76. Hanegraaff, “New Age Religion and Secularization,” 305, referring to Durkheim, Les formes élémentaires de la vie religieuse, 63–65.
77. McLeod, Religious Crisis, 4.
78. Francis Kilvert’s Diary, the diary of Francis Chavasse, an oral history interview, Lockhart’s biography of Cosmo Gordon Lang, and a letter of John Betjeman.
79. Morris, “Secularization and Religious Experience,” 215–17, citing Kilvert, Kilvert’s Diary, 1870–1879; Smith and Taylor, Evangelicalism in the Church of England; Williams, Religious Belief and Popular Culture; Lockhart, Cosmo Gordon Lang; Wilson, Betjeman.
80. Morris, “Secularization and Religious Experience,” 217.
81. Lyon, Jesus in Disneyland, 18, 91.
82. Besecke, “Seeing Invisible Religion,” 182.
83. Ibid., 188. See also 190.
84. Ibid., 182.
85. Shaw, Octavia: Daughter of God, 83, 84.
86. Yoder, “Toward a Definition of Folk Religion,” cited by Bowman and Valk, Vernacular Religion, 4–5.
87. Primiano, “Vernacular Religion,” 42. See also Bowman and Valk, Vernacular Religion, 4–5.
88. Bowman and Valk, Vernacular Religion, 5.
89. Primiano, “Vernacular Religion,” 39.
90. Ibid., 42. Primiano discusses other uses of the term vernacular religion in 42n5.
91. Crystal, Dictionary of Linguistics, 326, quoted by Primiano, “Vernacular Religion,” 42.
92. Primiano, “Vernacular Religion,” 42.
93. Ibid., 43.
94. Ibid., 47.
95. Ibid., 52.
96. Primiano, “Afterword: Manifestations of the Religious Vernacular,” 384.
97. See Candelaria, Popular Religion and Liberation, 2, quoted by Primiano, “Afterword: Manifestations of the Religious Vernacular,” 387.
98. The index card sample suggests that England contributed more than 95 percent of applications from the British Isles.
99. See appendix A for other countries and numbers of applications. For the United States, see “USA Register of Applicants for Healing” (7 volumes), A.4.4.18; “USA Panacea Healing Department,” A.4.5.1; “Panacea Society Healing Department from 15,191 to 30,456,” A.4.5.1. For Finland, Great Britain, and Jamaica, see “The Divine Mother’s Record of Applications” (also labelled with “Healing Index”), 3 volumes, A.4.2.2–4; Weekly Post record books [without accession number]; various volumes in A.4.5.2 (Jamaica only); “Finland Alphabetical Register of Applicants for Healing,” C.4.4.10 (Finland only). All in PSGA.
100. This sample is discussed in the introduction.
101. Other prolific bodies of correspondence discovered in the index cards (but not included in the index card sample referred to here) include 228 letters from a woman (97298) who applied from Jackson, Mississippi, in 1956, and remained in contact with the Society until 1988, and another female applicant (36607) who wrote 225 letters after applying in 1940 and maintained contact until 1998.
102. The number of letters per year is calculated as the average of the average number of letters written each year by each applicant included in the sample.
103. Trzebiatowska and Bruce, Why Are Women More Religious than Men?
104. Frisk, “New Age Participants in Sweden,” 243; McGuire, Ritual Healing in Suburban America, 12; Heelas and Woodhead, Spiritual Revolution, 94, see also 169n13.
1. Elements of the research discussed in this chapter first appeared in Lockhart, “Religious and Spiritual Mobility” published by Taylor and Francis.
2. The discussion in this paragraph refers to water-takers in the British Isles (England, Northern Ireland, Irish Free State/Republic of Ireland, Scotland, and Wales). Sampling from a different source in the archive (the index card sample discussed in the introduction) suggests that England contributed more than 95 percent of applications from the British Isles, and that applications from Republic of Ireland/Irish Free State and Northern Ireland made up less than half of one percent of British Isles applicants. The main part of the discussion in this chapter refers to Great Britain (England, Scotland, and Wales) only.
3. There is no complete data available for 1933–1935.
4. Numbers collated from “Divine Mother’s Record of Applications” (also labelled with “Healing Index”), 3 volumes, A.4.2.2–4, PSGA (for 1924–1932), and from Weekly Post records [without accession number], PSGA (for 1935–1978). Partial data for 1978.
5. The index card sample is described in the Introduction. The analysis in this paragraph includes cards from water-takers identified as applying from Great Britain (England, Scotland, and Wales). The sample includes 1,255 water-takers and is heavily weighted to England (1,206) with Scotland contributing 22, and Wales 27.
6. As the Society’s requirement was that a water-taker would have consumed the water several times a day and used it on their body twice a day for a month by the time they made their first report to the Healing Department, this was not an insignificant level of commitment.
7. Again, the sample is overwhelmingly made up of applicants from England.
8. That is, the first letter extant in the archive for an individual, which is not in every case the first letter to the Society.
9. This assessment excludes wartime work, which obscures the socioeconomic indication associated with employment as people took jobs outside their likely peacetime profile; for example, 28332 was a singer before the war and worked in a canteen during the war.
10. Partridge, The Re-enchantment of the West, vol. 1, 4.
11. Shaw, Octavia: Daughter of God, 11.
12. Dixon, Divine Feminine, 4.
13. Hanegraaff, New Age Religion and Western Culture, 97.
14. Lewis, “Approaches to the Study of the New Age Movement,” 3.
15. Santucci, “Theosophy,” 236.
16. Ryan, H. P. Blavatsky and the Theosophical Movement, 1.
17. Ransom, Short History of the Theosophical Society, 1, 5.
18. Taylor, “Besant, Annie (1847–1933)”; Ryan, H. P. Blavatsky and the Theosophical Movement, 282–83.
19. Currie, Gilbert, and Horsley, Churches and Churchgoers, 193.
20. Octavia, Early Dawn, v–ix.
21. Ibid., ix.
22. Ibid., ix.
23. Ibid., ix.
24. Fox, How We Built Part I, 45.
25. Ibid., 44. See also Shaw, Octavia: Daughter of God, 176–80.
26. Nelson, Spiritualism and Society, 3–5, 7, 89–91.
27. Lodge, “Christianity and Spiritualism,” 168.
28. Ibid., 169, 171.
29. Octavia, Early Dawn, ix.
30. Fox, Sufferings and Acts, 8–9.
31. The report is identified by Smith, Historical Sketches, 231.
32. Mews, “Revival of Spiritual Healing,” 310; Wilson, Sects and Society, 140; Smith, Historical Sketches, 232–33.
33. “Directory of Professional Services.” See also Wilson, Sects and Society, 152.
34. Orme, “Christian Science,” 8.
35. Ibid., 8–9; Fox, How We Built Part I, 190.
36. Shaw, Octavia: Daughter of God, 161, 176–80.
37. Ibid., 176.
38. 30941 to PS, February 20, 1924, MS letter, PSHA.
39. 30941 to PS, June 10, 1943, MS letter, PSHA.
40. 30941 to PS, January 8, 1941, MS letter, PSHA.
41. 27312 to PS, March 23, 1924, MS letter, PSHA.
42. 16377 to PS, March 16, [1925?] and April 17, [1925?], PSHA.
43. 57730 to PS, September 12, 1929, PSHA.
44. 38978 to PS, August 29, 1934, MS letter, PSHA.
45. 19077 to PS, July 10, 1930, MS letter, PSHA.
46. 60756 to PS, August 16, 1939, MS letter, PSHA.
47. 41680 to PS, July 5, 1941, TS letter, PSHA.
48. 41680 to PS, August 9, 1941, TS letter, PSHA.
49. 20109 to PS, October 7, 1929, PSHA.
50. 54577 to PS, October 11, 1930, PSHA.
51. 54577 to PS, June 15, 1932, PSHA.
52. 51835 to PS, February 24, 1931, PSHA.
53. 51835 to PS, March 8, 1931, PSHA.
54. 51835 to PS, February 24, 1931, PSHA.
55. “Editorial,” Panacea 1, issue 8, p. 172 (emphasis added). See also Octavia, Healing for All, 15–16.
56. “Editorial,” Panacea 1, issue 8, p. 172. See also Fox, How We Built Part I, 3–4.
57. See, for example, “Editorial,” Panacea 1, issue 10, p. 219; “Editorial,” Panacea 5, issue 49, p. 3.
58. “Mortal (or Dying) Life,” 159. See also “Editorial,” Panacea 2, issue 22, p. 219.
59. Octavia, Healing for All, 7, 10, 70–72.
60. Shaw, Octavia: Daughter of God, 80.
61. Ibid., 81.
62. Ibid., 294.
63. Byrne, Modern Spiritualism, 3.
64. Kollar, Searching for Raymond, 3, 6.
65. Mews, “Revival of Spiritual Healing,” 312.
66. Mews, “Religion, 1900–1939,” 481; Mews, “Revival of Spiritual Healing,” 310–11.
67. See Mews, “Revival of Spiritual Healing,” 304; Hickson, Heal the Sick.
68. Conference of Bishops of the Anglican Communion, 41 [resolution 55].
69. Ibid., 42 [resolution 57].
70. Ibid., 43 [resolution 65].
71. Ibid., 43 [resolution 61].
72. Ibid., 43 [resolution 63]. The growth of new forms of religion and healing had attracted the attention of the Anglican bishops as early as 1908. The American bishops attending the Lambeth Conference in 1908 requested special discussion of spiritual healing to guide them in their response to the emergence of Christian Science (see Mews, “Revival of Spiritual Healing,” 312). The 1930 Conference showed a similar, though less explicit, concern. See Lambeth Conference 1930, 61 [resolution 73], 182–83.
73. Ministry of Healing, 16.
74. 99009 to PS, October 3, 1932, PSHA.
75. 58019 to PS, April 30, 1940, PSHA.
1. A single shoebox of U.S. index cards was discovered in PSHA in the course of this research.
2. The index card sample is described in the Introduction. The sample contained index cars for 1,893 Jamaican water-takers.
3. “Healing Department 1937–1938,” MS, F.3.2.4, PSGA.
4. “Panacea Society Annual Report 1948,” TS, F.3.2.8, PSGA.
5. Finnish application figures from “The Divine Mother’s Record of Applications” (also labelled with “Healing Index”), 3 volumes, A.4.2.2–4, and Weekly Post record books [without accession number]. All in PSGA.
6. The index card sample is described in the Introduction. The number of Finns included is substantially fewer than the 1,893 Jamaicans and 1,255 from Great Britain. A larger sample is discussed in Lockhart, “Heterodox Healing”; this shows equivalent values of 40 percent, 14 percent, and 46 percent.
7. See Ahlbäck, “Origins of the Theosophical Society,” 144; Helve, “Formation of Religious Attitudes,” 386; Holm, “Religion in Finland,” 10–13; Kääriäinen, Niemelä, and Ketola, Religion in Finland, 112, 113; Kaplan, “Radical Religion in Finland?,” 121. These are also discussed in Lockhart, “Heterodox Healing.”
8. The discussion in this chapter of Southcottians in the United States draws on Lockhart, “Southcottian Healing Panacea.”
9. 64297 to PS, March 3, 1924, MS letter, PSHA.
10. 61458 to PS, June 8, 1958, MS letter, PSHA.
11. 86317 to PS, n.d., MS letter, PSHA.
12. Jesse Green was well known to the Society. He had pestered Octavia with letters written from Chicago in 1920 and had been involved in a male homosexual subculture within the community in Bedford which threatened Octavia’s leadership a few years later. Following discovery of the situation, Green was among those expelled from the community. He returned to the United States in 1923. See Shaw, Octavia: Daughter of God, 125, 135–40, 142.
13. Shaw, Octavia: Daughter of God, 143.
14. “Panacea Society Annual Report 1943,” TS, F.3.2.6, PSGA.
15. 98027 to PS, February 27, 1940, MS letter, PSHA.
16. 53443 to PS, December 24, 1964, MS letter, PSHA; 25630 to PS, January 1, 1962, MS letter, PSHA.
17. 25630 to PS, January 1, 1962, MS letter, PSHA.
18. PS to 25630, MS draft reply, appended to 25630 to PS, August 16, 1962, PSHA.
19. See Windscheffel, “Jezreelites and Their World”; Sutton, Heartland Utopias, 152; Madden, “Israelites in America,” 140–47; Adkin, Brother Benjamin, 5–8, 13–17; Fogarty, Righteous Remnant, 43–48, 58.
20. Adkin, Brother Benjamin, 30; Fogarty, Righteous Remnant, 52–53. Philip Lockley has discussed the carrying of Jane Lead’s writings and ideas to the United States, including their association with the Wroe, Jezreel, and the Benton Harbor communities. See Lockley, “Jane Lead’s Prophetic Afterlife,” 242, 244, 252–59.
21. Adkin, Brother Benjamin, 127.
22. Sutton, Heartland Utopias, 152; Adkin, Brother Benjamin, 33; Fogarty, Righteous Remnant, 54.
23. Sutton, Heartland Utopias, 152; Fogarty, Righteous Remnant, 53.
24. Adkin, Brother Benjamin, 20–30.
25. Sutton, Heartland Utopias, 154; Madden, “Israelites in America,” 154–56; Adkin, Brother Benjamin, 79–93, 127–47; Fogarty, Righteous Remnant, 80–87, 89–103.
26. Adkin, Brother Benjamin, 106, 114, 145, 191–92; Fogarty, Righteous Remnant, 111–20; Sutton, Heartland Utopias, 156.
27. Adkin, Brother Benjamin, 195.
28. Sutton, Heartland Utopias, 156–57; Madden, “Israelites in America,” 156–58; Adkin, Brother Benjamin, 210–14; Fogarty, Righteous Remnant, 121. Adkin reports that in 1990 the two communities had a total of 39 members (plus a number of family members and associates who were not formal members), including 18 who joined during Benjamin Purnell’s lifetime (Adkin, Brother Benjamin, 324). Sutton reports a total of about 50 people in the two groups (Sutton, Heartland Utopias, 157).
29. 76110 to PS, December 17, 1934, MS letter, PSHA.
30. 62253 (originally 43594) to PS, September 7, 1925, MS letter, PSHA.
31. 62253 (originally 43594) to PS, n.d., letter, PSHA.
32. 62253 (originally 43594) to PS, n.d., letter, PSHA.
33. 62253 (originally 43594) to PS, n.d., letter, PSHA.
34. 81193 to PS, n.d., from TS summary of MS letter, PSHA.
35. 45518 to PS, September 10, 1924, MS letter, PSHA.
36. 45518 to PS, February 17, 1925, MS letter, PSHA.
37. “Jamaican Report,” TS, F.3.2.4, PSGA. (Emphasis in original.) See also comments on the expense of communicating with Bedford for Jamaicans in “Panacea Society Annual Report 1943,” TS, F.3.2.7, PSGA.
38. “Panacea Society Annual Report 1937–1938,” TS, F.3.2.5, PSGA.
39. “Panacea Society Annual Report 1945,” TS, PSGA. See also loose TS notes filed with “Panacea Society Council Meeting Minutes, 26th Council Meeting,” F.3.1.22, PSGA. The Writings of the Holy Ghost were divine communications taken down by Octavia under divine inspiration.
40. “Panacea Society Annual Report 1947,” TS, F.3.2.7, PSGA.
41. “Panacea Society Annual Report 1952,” TS, F.3.2.10, PSGA.
42. Smith, “Preface,” xiii.
43. Stewart, Religion and Society, xv.
44. Ibid., xv.
45. Ibid., xvi. In the nineteenth century, systematic Christian evangelism was not coherently implemented by the white ruling groups, who were even deliberately holding this kind of evangelism back. Wesleyan and Baptist missionary work was more systematically implemented. See Stewart, Religion and Society, 2–8.
46. Taylor, “British Churches and Jamaican Migration,” 13. See also Stewart, Religion and Society, 1–13; Morrish, Obeah, Christ and Rastaman, 23–35.
47. Austin-Broos, Jamaica Genesis, 7; Smith, “Preface,” xiii, xiv.
48. Smith, “Preface,” xiv.
49. Austin-Broos, Jamaica Genesis, 1, 4, 53.
50. Stewart, Religion and Society, 110.
51. Ibid., xviii, 136 (emphasis added). See also Austin-Broos, Jamaica Genesis, 54.
52. Austin-Broos, Jamaica Genesis, 4.
53. Ibid., 52.
54. Phillippo, Jamaica, 263, quoted by Austin-Broos, Jamaica Genesis, 52.
55. Austin-Broos, Jamaica Genesis, 63, citing Long, “Balm Jamaica Folk Medicine.”
56. Austin-Broos, Jamaica Genesis, 64.
57. Barrett, “Portrait of a Jamaican Healer,” 9.
58. Ibid.
59. Morrish, Obeah, Christ and Rastaman, 108.
60. Barrett, “Portrait of a Jamaican Healer,” 17–18.
61. Stewart, Religion and Society, 135–36. Cf. Konadu, Akan Diaspora, 146, for a discussion of the Komfo river ritual.
62. Austin-Broos, Jamaica Genesis, 204, citing Mbiti, African Religions and Philosophy.
63. “Panacea Society Annual Report 1947,” TS, F.3.2.7, PSGA.
64. 73405 to PS, June 30, 1956, MS letter, PSHA.
65. 12608 to PS, September 16, 1936, MS letter, PSHA.
66. 47040 to PS, October 24, 1934, TS letter, PSHA.
67. 16880 to PS, March 16, 1958, MS letter; 98286 to PS, January 1, 1959, MS letter; 56842 to PS, April 6, 1965, MS letter; 91921 to PS, August 9, 1965, MS letter. All PSHA.
68. 84805 to PS, February 11, 1950, MS letter, PSHA.
69. 53777 to PS, May 15, 1954, MS letter, PSHA.
70. 52353 to PS, November 24, 1964, MS letter, PSHA.
71. 97655 to PS, April 10, 1962, MS letter, PSHA.
72. 39408 to PS, July 23, 1968, MS letter, PSHA.
73. 56673 to PS, June 15 and August 28, 1976, July 4, 1978, MS letters, PSHA.
74. 56673 to PS, July 4, 1978, September 17, 1978, MS letters, PSHA.
75. 79154 to PS, August 17, 1946, MS letter, PSHA.
76. The discussion of Finland in this chapter and elsewhere draws on Lockhart, “Heterodox Healing” published by Suomen Kirkkohistoriallinen Seura/Societas Historiae Ecclesiasticae Fennica (Finnish Society of Church History).
77. Ahlbäck, “Origins of the Theosophical Society,” 127.
78. Ibid. 144.
79. Leskelä-Kärki, Kirjoittaen maailmassa, 254. See also Kaplan, “Radical Religion in Finland?,” 125; Ahlbäck, “Origins of the Theosophical Society,” 144; Sohlberg, “Esoteric Milieu in Finland Today,” 205.
80. Ahlbäck, “Origins of the Theosophical Society,” 128, 134–37, 143; Kaplan, “Radical Religion in Finland?,” 125; Sohlberg, “Esoteric Milieu in Finland Today,” 205; Reijonen, “Pekka Ervast.”
81. Ervast, “Finland,” 228. See also Reijonen, “Pekka Ervast,” 6–7. For a discussion of the upheavals in the Theosophical Society, see Santucci, “Theosophy,” 238–39; Santucci, “Theosophical Society,” 1121. For a discussion of Ruusu-Risti, see Sohlberg, “Esoteric Milieu in Finland Today,” 209–10; Junnonaho and Gullman, “Ervast, Pekka (1875–1934),” 654–55. For more on Ervast’s biography and significance, see Kaplan, “Radical Religion in Finland?,” 125–28.
82. See Ervast to PS, September 21, 1933; Reijonen to PS, June 2, 1934; Translator to PS, March 23, 1996, February 28, 1994, May 9, 1996. All PSHA. See also Lockhart, “Heterodox Healing.”
83. Ervast, “Finland,” 229; “Finland: Alphabetical Register of Applicants for Healing,” A.4.4.10, PSGA.
84. Ervast to PS, August 12, October 1, and December 19, 1925, April 6, 1926, PSHA. Ervast wrote to the Society in English.
85. Ervast to PS, October 1, 1925, PSHA.
86. Ervast to PS, December 7, 19, 1925, PSHA.
87. Ervast to PS, December 7, 1925, April 6, 1926, PSHA.
88. Ervast to PS, April 6, 1926, August 7, 1926, PSHA
89. Shaw, Octavia: Daughter of God, 250.
90. Ervast, “Finland,” 231n.
91. C.S.S., “The Healing,” 58.
92. Kalevala: The Epic Poem of Finland.
93. Branch, “Kalevala,” 1.
94. Kaplan, “Radical Religion in Finland?,” 126. A similar point is made by Sohlberg, “Esoteric Milieu in Finland Today,” 210. This linking of religion and nationalism was not unique to Ervast. Aila Lauha writes of the Lutheran Church’s notion that the “building up of Finland, the fatherland, was … a worthy, almost a holy mission” and its teaching “that the country, her language and culture were God’s good gifts for which one had to be grateful and for which one should work” (Lauha, “Lutheran Church of Finland,” 82, 83).
95. Ervast, Key to the Kalevala, 204.
96. Ervast, Tietäjän Aarteisto, vol. 2, 436.
97. Ervast, Key to the Kalevala, 205.
98. Ervast to PS, February 1, 1927, letter, PSHA.
1. Gorer, Exploring English Character, 265 (Gorer uses research carried out in 1950); Bourke, Fear, 252, citing Balleine, What is Superstition?, 7.
2. Gorer, Exploring English Character, 265.
3. Sykes, “Popular Religion in Decline,” 305–6.
4. Fox, How We Built Jerusalem … Part I, 19–22; “Panacea Society the Twelfth General Meeting 22 July 1937,” F.3.2.4, PSGA; “Panacea Society Annual Report 1938–1939,” TS, F.3.2.5, PSGA; “Panacea Society Annual Report 1946,” TS, F.3.2.8, PSGA; Shaw, Octavia: Daughter of God, 152, 157–58.
5. The Society’s healing advertisements are collected in its Press Cuttings Books, numbered 1–5 [without accession number], PSGA. This example is identified as Morning Post, August 7, 1924. Advertisements were normally published with varying capitalization and emphasis; this has been standardized for all advertising quoted in the text.
6. See Eastbourne Chronicle, February 7 to May 2, 1925; Eastbourne Gazette, February 11 to May 6, 1925; Finchley Press, February 20 to May 15, 1925; Christian World, July 2, 9, 15, 23, 1925 (Press Cuttings Books, PSGA).
7. The “first advertisement” is reproduced in Octavia, Healing for All, 119.
8. Revelations 22:17.
9. There are numerous examples in the Daily Express, Daily Mail, Daily Telegraph, and a number of local and regional papers from summer 1939 to 1945. The last advertisement for the healing known to this research appears in the Harrow Weekly Post, November 12, 1980.
10. See Nevett, Advertising in Britain, 145–68; Richards, Commodity Culture of Victorian England, 168–204.
11. Richards, Commodity Culture of Victorian England, 172.
12. Nevett, Advertising in Britain, 163.
13. Daily Herald, July 15, 1939, 1. (The Panacea Society advertisement appears on p. 9.)
14. Ibid., 5.
15. Daily Herald, July 14, 1939, 13, 15.
16. Daily Mail, July 15, 1939, 6. (The Panacea Society advertisement appears on p. 7.)
17. Daily Mail, September 2, 1939, 5, 9.
18. Daily Telegraph, September 4, 1939, 9.
19. See Panacea Society press cuttings book “Newspaper Advertisements 2” [without accession number], PSGA.
20. Daily Mail, July 15, 1939, 15.
21. Daily Mail, September 2, 1939, 1 (original emphasis).
22. Ibid., 3.
23. Norenzayan and Hansen, “Belief in Supernatural Agents”; Willer, “No Atheists in Foxholes”; Vail, et al., “Terror Management Analysis”; Jong, Bluemke, and Halberstadt, “Fear of Death and Supernatural Beliefs.”
24. Willer, “No Atheists in Foxholes,” 244.
25. Blackman, “Preface.”
26. Wickham, Church and People, 211; Currie, Gilbert, and Horsley, Churches and Churchgoers, 30.
27. Field, “Puzzled People Revisited,” 460–61. Field comments on the opposition between his conclusions and those in Currie, Gilbert, and Horsley, Churches and Churchgoers, 113–15.
28. Field, “Puzzled People Revisited,” 473, citing Parker, Faith on the Home Front, 59, 213–15, 217, and Snape and Parker, “Keeping Faith and Coping,” 401.
29. Parker, Faith on the Home Front, 18, 60.
30. Puzzled People, 60.
31. Field, “Puzzled People Revisited,” 457.
32. The sample included 350 individuals (applying from England, Scotland and Wales), 93 percent of whom applied from England.
33. Daily Mail, February 23, 1939, 9.
34. “Panacea Society Annual Report 1938–1939,” TS, F.3.2.5, PSGA.
35. “Panacea Society Annual Report 1939–1940,” TS, F.3.2.5, PSGA.
36. The British Isles and the USA peaked in 1939, Jamaica in 1937.
37. Advertisements in the international edition of the Daily Sketch for September 14, 1955, and the continental edition of the Daily Mail for December 7, 12, 20, 1946, and December 18, 1952, are included in the Society’s cuttings books, and a number of periodicals with healing advertisements no doubt had an international circulation. (Press Cuttings Books, numbered 1–5 [without accession number], PSGA.)
38. 30941 to PS, August 24, 1940, MS letter, PSHA.
39. Ibid.
40. Ibid.
41. 30941 to PS, March 24, 1943, MS letter, PSHA.
42. MS notes appended to Ibid.
43. 30941 to PS, February 9, 1943, MS letter, PSHA.
44. 30941 to PS, February 20, 1924, January 8, 1941, MS letters, PSHA.
45. 30941 to PS, June 10, 1943, MS letter, PSHA.
46. 19885 to PS, September 2, 1939, MS letter, PSHA.
47. 19885 to PS, June 17, 1942, MS letter, PSHA.
48. 19885 to PS, August 22, 1954, MS letter, PSHA.
49. 33706 to PS, October 29, 1962, MS letter, PSHA.
50. 33706 to PS, June 19, 1967, MS letter, PSHA.
51. 77067 to PS, October 4, 1938, TS translation of MS letter, PSHA.
52. 77067 to PS, July 31, 1939, TS translation of MS letter, PSHA.
53. 77067 to PS, May 6, 1952, TS translation of MS letter, PSHA (emphasis in original).
54. 87225 to PS, August 5, 1937, MS letter, PSHA.
55. 87225 to PS, August 8, 1938, MS letter, PSHA.
56. 87225 to PS, May 31, 1940, MS letter, PSHA.
57. 72173 to PS, August 24, 1939, MS letter, PSHA.
58. 72173 to PS, July 24, 1948, MS letter, PSHA.
59. 72173 to PS, July 26, 1940, MS letter, PSHA.
60. 32463 to PS, November 12, 1939, MS letter, PSHA.
61. 32463 to PS, January 7, 1940, MS letter, PSHA.
62. 32463 to PS, November 12, 1939, MS letter, PSHA.
63. 32463 to PS, March 13, 1966, MS letter, PSHA.
64. 87225 to PS, March 3, 1949, May 27, 1950, MS letters, PSHA.
65. 87225 to PS, February 27, 1950, MS letter, PSHA.
66. 77067 to PS, October 29, 1952, TS translation of MS letter, PSHA.
67. PS to 77067, n.d. (filed with 77067 to PS, October 29, 1952), MS draft letter, PSHA (emphasis in original).
68. Williams and Watts, “Attributions in a Spiritual Healing Context.”
69. Ibid., 105.
70. Ibid.
71. Swatos and Christiano, “Secularization Theory,” 217.
72. Berger, Social Reality of Religion, 60.
73. Jong, Halberstadt, and Bluemke, “Foxhole Atheism, Revisited.”
74. Norenzayan and Hansen, “Belief in Supernatural Agents,” 174 (from the abstract).
75. Kay, Gaucher, McGregor, and Nash, “Religious Belief as Compensatory Control,” 39, citing Kay, Gaucher, Napier, Callan, and Lautin, “God and the Government.”
1. Elements of the research discussed in this chapter first appeared in Lockhart, “Religious and Spiritual Mobility,” and Lockhart, “Southcottian Healing Panacea.”
2. 90163 to PS, October 26, 1949, MS letter, in PSHA.
3. 71480 to PS, May 3, 1941, MS letter, PSHA.
4. 66461 to PS, November 17, 1960, TS translation, PSHA.
5. 93861 to PS, August 15, 1938, MS letter, PSHA.
6. 86153 to PS, January 12, 1934, March 12, 1934, MS letters, PSHA.
7. 72913 to PS, July 17, 1953, MS letter, PSHA.
8. 19298 to PS, August 8, 1929, MS letter, PSHA.
9. See entries for 89555 and 47077 in “Finland: Alphabetical Register of Applicants for Healing,” A.4.4.10, PSGA.
10. 89555 and 47077 in PSHA.
11. 54542to PS, October 27 1965, MS letter, PSHA.
12. 92622 to PS, March 18, 1928, MS letter, PSHA.
13. 94364 to PS, July 11, 1944, MS letter, PSHA.
14. 28763 to PS, September 12, 1959, September 21, 1966, PSHA.
15. 28763 to PS, August 11, 1959, PSHA.
16. 65168 to PS, December 1, 1976, TS translation of MS letter, PSHA.
17. 34035 to PS, September 17, 1956, PSHA.
18. 34035 to PS, October 1, 1956, PSHA.
19. 73405 to PS, June 30, 1956, PSHA.
20. 12608 to PS, September 16, 1936, PSHA.
21. 35772 to PS, March 14, 1930, MS letter, PSHA.
22. Ibid.
23. Ervast to PS, February 20, 1926, PSHA (emphasis in original).
24. 44613 to PS, July 1, 1938, TS letter, PSHA.
25. 44613 to PS, September 6, 1938, TS letter, PSHA.
26. 44613 to PS, October 26, 1938, MS translation of MS letter, PSHA.
27. 44613 to PS, December 29, 1938, TS translation of MS letter, PSHA. This applicant is also discussed earlier.
28. 64777 to PS, November 22, 1924, MS letter, PSHA.
29. 64777 to PS, June 22, 1932, MS letter, PSHA.
30. Ibid.
31. 57730 to PS, September 12, 1929, PSHA.
32. 72173 to PS, March 13, 1939, MS letter, PSHA.
33. 72173 to PS, April 13, 1939, MS letter, PSHA.
34. 72173 to PS, July 24, 1948, MS letter, PSHA.
35. 72173 to PS, September 23, 1948, MS letter, PSHA.
36. 72173 to PS, January 23, 1949, MS letter, PSHA.
37. 14562 to PS, October 19, 1932, MS letter, PSHA.
38. Ibid.
39. Ibid. Cf. Matthew 24.
40. 84676 to PS, August 18, 1939, MS letter, PSHA (emphasis in original).
41. 84676 to PS, July 26, 1940, MS letter, PSHA.
42. Ibid. (emphasis in original).
43. PS to 84676, MS draft letter annotation added to 84676 to PS, July 26, 1940, MS letter, PSHA.
44. 84676 to PS, March 2, 1941, MS letter, PSHA.
45. 45913 to PS, January 7, 1952, MS letter, PSHA.
46. 45913 to PS, February 10, 1952, MS letter, PSHA.
47. 45913 to PS, November 12, 1952, MS letter, PSHA.
48. 13228 to PS, no date, TS translation of letter, PSHA.
49. 66162 to PS, August 2, 1951, MS letter, PSHA.
50. 18076 to PS, no date, TS translation of letter, PSHA.
51. 87225 to PS, February 27, 1950, MS letter, PSHA. The passage is also discussed in an earlier chapter.
52. 81539 to PS, October 31, 1935, MS letter, PSHA.
53. 81539 to PS, May 1, 1949, MS letter, PSHA.
54. 96608 to PS, January 12, 1952, February 11, 1952, MS letters, PSHA.
55. 79369 to PS, April 19, 1962, February 14, 1964, MS letters, PSHA.
56. “I got mixed up with a man and I had to leave him in June 1960 he did me every thing that was wicked under the sun I mysteriously got out of his clutches by prayer and fasting” (79369 to PS, May 11, 1962, MS letter, PSHA).
57. 55730 to PS, August 11, 1936, MS letter, PSHA.
58. 54811 to PS, May 6, 1940, MS letter, PSHA.
59. 54811 to PS, December 21, 1940, MS letter, PSHA.
60. 57683 to PS, November 14, 1977, MS letter, PSHA.
61. Ibid.
62. Jane Shaw discusses some of the Panacea Society’s links with India in Octavia: Daughter of God, 154–55, 160–62.
63. 96017 to PS, January 18, 1934, MS letter, PSHA.
64. Ibid.
65. 96017 to PS, June 19, 1929, MS letter, PSHA.
66. 81845 to PS, May 31, 1930, MS letter, PSHA.
67. 96017 to PS, April 18, 1935, MS letter, PSHA.
68. 81845 to PS, January 28, 1936, MS letter, PSHA.
69. 96017 to PS, June 19, 1929, MS letter, PSHA.
70. 96017 to PS, April 19, 1933, MS letter, PSHA.
71. Luckmann, “Shrinking Transcendence, Expanding Religion?,” 130.
72. 96017 to PS, July 19, 1933, MS letter, PSHA.
73. 96017 to PS, December 27, 1934, MS letter, PSHA.
74. 20109 to PS, October 7, 1929, MS letter, PSHA.
75. Ibid.
76. Ibid.
77. Ibid.
78. 22807 to PS, March 3, 1950, TS translation of MS letter, PSHA.
79. 22807 to PS, c. March 18, 1966, TS translation of MS letter, PSHA.
80. PS to 22807, c. March 18, 1966, draft letter filed with 22807, PSHA.
81. 32171, August 16, 1936, MS letter, PSHA.
82. 32171, September 27, 1936, MS letter, PSHA.
83. 32171, August 23, 1937, MS letter, PSHA.
84. 32171, September 27, 1936, MS letter, PSHA.
85. 32171, August 9, 1942, MS letter, PSHA.
86. 32171, August 21, 1940, MS letter, PSHA.
87. 32171, March 15, 1941, MS letter, PSHA.
88. 32171, August 21, 1938, MS letter, PSHA.
89. 32171, August 9, 1942, December 28, 1943, MS letters, PSHA.
90. 32171, February 13, 1945, December 28, 1943, MS letters, PSHA.
91. PS to 32171, March 23, 1945, duplicate TS letter, attached to letters of 32171, PSHA.
92. PS to 32171, March 23, 1945, duplicate TS letter, attached to letters of 32171, PSHA.
93. 32171, November 13, 1945, April 10, 1946, MS letters, PSHA.
94. 32171 to PS, December 19, 1951, MS letter, PSHA.
95. Ibid.
96. Ibid.
97. 32171 to PS, December 9, 1952, March 21, 1955, MS letters, PSHA.
98. 32171 to PS, August 22, 1968, MS letter, PSHA.
99. 72150 to PS, May 10, 1959, MS letter, PSHA.
100. 72150 to PS, January 30, 1961, MS letter, PSHA.
101. 72150 to PS, June 4, 1961, MS letter, PSHA.
102. 72150 to PS, July 31, 1966, MS letter, PSHA.
103. 72150 to PS, March 15, 1965, MS letter, PSHA.
1. Bowman, “Healing in the Spiritual Marketplace,” 342.
2. McGuire, “Health and Spirituality as Contemporary Concerns,” 144 (from the abstract).
3. Partridge, The Re-enchantment of the West, vol. 2, 4.
4. Hughes, “Regional Patterns of Religious Affiliation,” 553.
5. Hanegraaff, New Age Religion and Western Culture, 46.
6. Hughes, “Regional Patterns of Religious Affiliation,” 550, 551.
7. Ibid. 551.
8. Ibid.
9. McGuire, “Health and Spirituality as Contemporary Concerns,” 146, 146–47.
10. Ibid., 147.
11. Ibid., 150.
12. Hanegraaff, New Age Religion and Western Culture, 42, citing Young, “Anthropologies of Illness,” 264–65.
13. Hanegraaff, New Age Religion and Western Culture, 43.
14. Hedges and Beckford, “Holism, Healing and the New Age,” 173, quoting York, Emerging Network, 39, and York, “New Age and the Late Twentieth Century,” 414–15.
15. McGuire, “Health and Spirituality as Contemporary Concerns,” 154.
16. Hanegraaff, New Age Religion and Western Culture, 239.
17. Partridge, The Re-enchantment of the West, vol. 2, 10.
18. Lewis, “Approaches to the Study of the New Age Movement,” 3.
19. Ibid.
20. Luckmann, “Shrinking Transcendence, Expanding Religion?,” 134.
21. Ibid.
22. Ibid., 135.
23. Ibid., 128–30.
24. Ibid., 130.
25. Ibid., 135.
26. Hanegraaff, “New Age Religion and Secularization,” 300.
27. McLeod, Religious Crisis, 4.
28. Morris, “Secularization and Religious Experience,” 217.
29. Besecke, “Seeing Invisible Religion,” 182; Lyon, Jesus in Disneyland, 91–95.
30. Bowman and Valk, Vernacular Religion, 1–19.
31. Ibid., 4. They refer to Yoder, “Toward a Definition of Folk Religion,” 2–15.
32. Yoder, “Toward a Definition of Folk Religion,” 14, quoted by Bowman and Valk, Vernacular Religion, 4.
33. Bowman, “Phenomenology, Fieldwork and Folk Religion.”
34. Ibid. quoted by Bowman and Valk, Vernacular Religion, 4.
35. Primiano, “Vernacular Religion,” 37–56, 44, quoted by Bowman and Valk, Vernacular Religion, 5.
36. Bowman and Valk, Vernacular Religion, 5.
37. Shaw, Octavia: Daughter of God, 84.
38. See Vail, et al., “Terror Management Analysis,” 88, 91.
39. Partridge, The Re-enchantment of the West, vol. 2, 9, quoting Bruce, “Pluralism and Religious Vitality,” 170 (Partridge’s emphasis).
40. Lyon, Jesus in Disneyland, 77.
41. Bowman and Valk, Vernacular Religion, 6, 7. See also Bowman, “Taking Stories Seriously,” 125–42.
42. Ellwood, “How New Is the New Age?,” 59.
1. Author’s personal interview with David McLynn, Panacea Charitable Trust Business Manager, May 3, 2013.
2. Ibid.