Wikipedia quotes Isaac Newton as saying about “non-locality” or “action at a distance” that it is “so great an Absurdity that I believe no Man who has in philosophical Matters a competent Faculty of thinking can ever fall into it.” On the other hand, Albert Einstein, certainly someone with quite a well-developed “Faculty of thinking” called the exhibited “non-locality” of quantum entanglement “spooky action at a distance.” Meanwhile, the Princeton Engineering Anomalies Research (PEAR) program, which ran from 1979 until 2007, was established so as to “to pursue rigorous scientific study of the interaction of human consciousness with physical devices, systems, and processes common to contemporary engineering practice.” PEAR showed up on the public’s radar screen some years back in relation to its experiments in “remote viewing,” heavily discussed in Lynne McTaggart’s book The Field.
While many of us have experienced the power of prayer, the majority of people in the Western world with its post-Enlightenment worldview grounded in scientific materialism dismiss such ideas as distant healing and the efficacy of prayer as so much gobbled-gook and supernatural mumbo jumbo.
Even modern theologians and religious scholars, heavily wedded to rationalism, focus on a “historical Jesus,” and wave away any notions of healings and seemingly miraculous events. In his book, Emerging Process: Adventurous Theology for a Missional Church, Bruce Epperly puts his finger on the unsatisfying nature of such dismissals when he writes that,
Totally deconstructionist or one-dimensional naturalistic visions of the gospel narratives fail to address the life-transforming experiences of first-century followers of Jesus as well as the profound interdependence of mind, body, and spirit: they also neglect God’s activity within every ‘natural’ process. (75)
Though I have been a fan of such writers as John Shelby Spong and John Dominic Crossan for a long time, I’ve often noted – as Dr. Epperly does – that they seem not to take into account the insights of “process theology, quantum physics, recent medical research, and global complementary and energy medicine, all of which allow for surprising acts of God and lively releases of divine energy arising from the interplay of ‘natural’ causes.” (75)
Years ago, while a student at the Atlanta School of Massage, I learned various healing modalities – alongside Swedish and deep tissue massage – that focused on the energy fields of the body. Though I could not explain why they worked, I knew that I experienced a greater sense of peace and wholeness after such treatments. Later, while supporting a fellow church member and her family as she died of cancer, I witnessed firsthand the calming effects of therapeutic touch and prayer. As well, I’ve known for a long time that “healing” doesn’t always mean “curing.”
There were times when I’d run into a more conservative Christian who would claim that any such healing work not done directly in the name of Jesus was of the devil. Jesus ran into the same kind of narrow thinking when he healed a demon-possessed man and was accused of doing so through the power of “Beelzebul.” Jesus set them straight with the illustration that Satan cannot throw out Satan, for a house divided in such a way cannot stand. He went on to point out a tree is known by its fruit and anyone who insults the Holy Spirit is in serious trouble. (Matthew 12:22-33)
I agree with Dr. Epperly that we “must somehow redefine our understanding of the natural world to include non-local causation (action at a distance), paranormal phenomena, and healing energy.” (74)