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Guild of St Raphael
by Wikipedia
Accessed: 12/3/19
NOTICE: THIS WORK MAY BE PROTECTED BY COPYRIGHT
The Guild of St Raphael, founded in 1915, was a Christian organisation dedicated to promoting, supporting and practicing Christ's ministry of healing as an integral part of the life and worship of the Church. Originating from within the Anglican Communion, it expanded to include members from other Churches and became ecumenical in outlook. It was also international in scope with over one hundred branches throughout the world. The Guild took its name from the Book of Tobit, where Saint Raphael is the angel who helps Tobias find his way. In October 2015 the Guild merged with the Guild of Health - from which it had originally emerged - under the formal title of The Guild of Health and St. Raphael. The remainder of this article contains the text as it appeared before the merger. Information about membership and the publications Guild News and Chrism can now be found at http://www.gohealth.org.uk
Origins and history
Some Internet sources [1] place the founding of the Guild by some of the members of the Stella Matutina, including Robert Felkin. There is little documentary evidence available to support this assertion outside of the book by Francis X. King, (1989), and he asserts that the Guild rapidly became completely separate from any of the practices of Stella Matutina. The available evidence suggests it never was connected.
Recent minutes (published in Chrism, 2006) show that the driving personalities behind the foundation of the Guild in 1915 were a Miss Caroline Biggs, recorded as Secretary of the newly formed Guild, with the Reverend Canon R. P. Roseveare of St Paul's Deptford, recorded as its first Warden.
By 1920, under Canon Roseveare's Wardenship, the fourth Annual Report gives the membership as 19 priest members, 26 priest associates, 2 lay members and 248 lay associates. The Guild had already penetrated into Africa, Canada, New Zealand, India and China.
A letter to the Times, published in 1933 by Bishop W.W. Hough, Warden of the Guild, notes that "The movement has grown. There are now over 2,000 lay members, and 300 priest members who are practicing spiritual healing in most of the dioceses in the land."
Works
Its main emphasis is on the actual practice of the healing ministry through its local branches, and this is where its strength lies. Its members observe a simple rule of prayer, study and work for this ministry. Their aim is always to promote Christ's ministry of healing - looking not just for physical healing, but for the healing of the whole person.
The Guild looks too for the healing of communities and of God's creation itself - taking into account those many social and political factors which cause 'dis-ease' in our broken and divided world.
Prayer for healing is at the heart of the Guild's work, as are the sacraments of healing - anointing and the sacramental act of the laying on of hands. But members make use of other healing actions as well - the ministry of listening and silence, counselling, informal liturgies and simple symbolic actions. The Guild has in the past gained a high-profile for its study and recognition of exorcism. In 1960, the Rev. Henry Cooper, Chaplain to the Guild, argued that successful exorcists are people who know something about psychiatry and work well with doctors. They resort to bell, book and candle only when psychiatrists have given up [2].
The Guild also engages in extensive theological education and research. In particular through its periodical, Chrism, mentioned below.
In this and in all its activities the Guild has always stood for the closest co-operation with members of the medical profession and others engaged in the work of healing.
Periodical
The Guild publishes a half-yearly periodical, Chrism, in which it endeavours to explore different aspects of the healing scene. Past editions have dealt with diverse topics such as Children and Healing, Touch in a Fearful Society, Animals and Healing, A Theology of Health for Today, M.E. (Chronic Fatigue Syndrome), Dementia, Genetic Engineering and Healing, Alcohol and Substance Abuse.
Wardens
• 1915 Reverend Canon R. P. Roseveare of St Paul's Deptford
• 1959 Reverend F. S. Sinker, Vicar of Offchurch, diocese of Coventry
Bibliography
• Guild of St. Raphael: The Ministry of Healing. Booklet, 2005
• Henry Cooper, Deliverance and Healing: The Place of Exorcism in the Healing Ministry, London: Guild of Health and Guild of St. Raphael, 1972
• The Priest's Vade Mecum. A Manual for the Visiting of the Sick, 1945, edited by Guild Warden Rev. T.W. Crafter, put forth by the Literature Committee of the Guild of St Raphael.
• Christian Healing: History and Hope by Mary Theresa Webb, 2002
• Psychology and Life by Leslie D. Weatherhead, 1935
• Guild News, March 2006
External links
• Guild Website
• Time Article on Exorcism, 1960
• Guild Website, St Brelade, Jersey
• A fresh look at a remarkable document: Exorcism: The report of a commission convened by the Bishop of Exeter
• The Bishop's Advisory Group on the Church's Ministry of Healing, Bristol
• Book review on Chrism Autumn 2002 number on Dementia
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Accessed: 12/3/19
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The Guild of St Raphael, founded in 1915, was a Christian organisation dedicated to promoting, supporting and practicing Christ's ministry of healing as an integral part of the life and worship of the Church. Originating from within the Anglican Communion, it expanded to include members from other Churches and became ecumenical in outlook. It was also international in scope with over one hundred branches throughout the world. The Guild took its name from the Book of Tobit, where Saint Raphael is the angel who helps Tobias find his way. In October 2015 the Guild merged with the Guild of Health - from which it had originally emerged - under the formal title of The Guild of Health and St. Raphael. The remainder of this article contains the text as it appeared before the merger. Information about membership and the publications Guild News and Chrism can now be found at http://www.gohealth.org.uk
Origins and history
Some Internet sources [1] place the founding of the Guild by some of the members of the Stella Matutina, including Robert Felkin. There is little documentary evidence available to support this assertion outside of the book by Francis X. King, (1989), and he asserts that the Guild rapidly became completely separate from any of the practices of Stella Matutina. The available evidence suggests it never was connected.
Recent minutes (published in Chrism, 2006) show that the driving personalities behind the foundation of the Guild in 1915 were a Miss Caroline Biggs, recorded as Secretary of the newly formed Guild, with the Reverend Canon R. P. Roseveare of St Paul's Deptford, recorded as its first Warden.
25 July 1901.
The Temple seems Astral, i.e. Transparent and the building is self luminous. The walls of the chamber form the circle and the points of the Pentagram touch them. I face the [E]ast, (i.e., the Eastern point, the water angle). On [the] Eastern Point of [the] Pentagram I see a downward pointing triangle with [a] dot in the centre (apex of triangle down). The triangle expands into a luminous Angelic figure with the sign of the triangle upon its forehead (The part of the walls appears to have dissolves or become transparent as the vision proceeded.) Two sides of the triangle seem to be produced to the two corners of Heaven in two luminous rays which seem to embrace a fourth part of the Universe including the Astral and regions above it. The Rays become wider as they ascend. Influences like waves of light, which form Angels, descend to the point and then ascend from the apex up [as] waves of light. The Angle which stands on the point is the personification of the Influences and Lord of that Quarter of the Universe. The Influences descend from the point in the Heavens as wings and the undulating waves ascend – the latter are in 3 bands coloured Rose, White and Golden. The waves seem subdivided to 7 by bands of colours which intermingle. Starting from the foot of the Angel (where [the] apex now is) and forming itself inside the large triangle is a circle. I hear the words, “Raphael, Giver of Light.” Symbols of the nature of Libra [x] are round the triangle. One seems like a horse shoe thus. [x] [Mals] a horseshoe also with a bar across the horse. The symbols are in light in [the] centre of [the] circle just above the heads of the Angels....
Raphael seems to rule the right hand [or] N]orth]-E[ast] angle, Michael left [or] Western angle, Gabriel lower East angle, and Auriel at bottom lower angle to it. Each is an embodied essence of a manifestation of the Deity.
-- The Enochian Experiments of the Golden Dawn, Enochian Alphabet Clairvoyantly Examined (Golden Dawn Studies No. 7, part of Florence Farr, by Wikipedia
In 1910 the Community of the Resurrection at Mirfield sent a mission of help to New Zealand, preaching and conducting retreats. One of the visiting priests was a Father Fitzgerald, whom Miss McLean had met in Britain, and she arranged for him to meet members of the Havelock prayer group. He agreed to be the director of their spiritual work from Britain. After a period of instruction, focussing on an esoteric approach to Christianity, Father Fitzgerald told the group that they had reached a level where personal instruction would be necessary, and he recommended a Dr. Robert Felkin for the task, who was the head of the Stella Matutina. Within a week the group had cabled £300 passage, supplied by Maurice Chambers and his father, Mason, and his uncle John, for Felkin and his family to visit New Zealand for three months. During this visit in 1912 Dr Felkin established the Smaragdum Thalasses Temple of the Stella Matutina, and later emigrated permanently to NZ in 1916, when he took up the day-to-day running of the Temple until his death in 1926.
-- Havelock Work, by Wikipedia
Sacramentalists held a high view of the place of the sacraments in the ministry of healing. Their theology made them sensitive to the interpenetration of the spiritual and the material worlds, whereby spiritual reality finds expression in a tangible or visual form. The Incarnation is the most comprehensive expression of such interpenetration.84 The incarnational principle has its counterpart in the sacraments of the Eucharist (wine and bread) and Baptism (water) and Unction (oil), the benefits of which become available when approached in the right manner, and engaged in sincere intention. When such conditions are met, then the due performance of the act is deemed normally to convey divine grace. Such a view offers a framework for the continuation of divine activity in healing with the conveyance of divine succor through anointing with oil and the laying on of hands.85 Evelyn Frost in her classic study of Christian healing from this sacramental/liturgical angle, expressed it with precision: “The sacraments are the means by which the nature of the old order becomes interpenetrated and hence transformed by [the new order]… The church, then, in Holy Unction, has been entrusted with a sacrament which exists primarily for the sick in body and mind.”86 At the Anglican Conference on “Spiritual Healing,” Father J.G. FitzGerald, Community of the Resurrection, Mirfield, Yorkshire, expressed the view that healing is “the extension of the Incarnate Life in the Church.”87 With this understanding the body of Christ, the incarnational dimension of the Christian message, with its acute sense of divine “presence,” played a central role in the High Church understanding of spiritual healing.
The Guild of St. Raphael was formed in 1915, when the High Church members of Anson’s Guild of Health withdrew after it sought to expand beyond its Anglican roots. Another sticking point was the Guild of Health’s commitment to the alignment of religion with medicine and psychology, while less emphasis given to sacramental grace. The Guild of St. Raphael accentuated healing as mediated through the priesthood and the sacraments, without undue regard of the claims of modern psychology and, unlike the Emmanuel movement, did not limit itself to functional disorders. Its declared object was to forward a healing ministry both “by sacramental means and by intercessory prayer, until the Church, as a whole, accepts Divine Healing as part of its normal work.” The Guild started under the patronage of the two Archbishops and thirty English diocesan bishops as well as twenty-five overseas bishops. It adopted three measures: To prepare the sick for all ministries of healing by teaching the need for repentance and faith; to make use of the sacrament of Holy Unction and the rite of Laying on of Hands for healing; to bring to the aid of the Ministry of Healing the power of intercession, individual and corporate, and the other spiritual forces of Meditation and Silence.88 The administration of Holy Unction was confined to the priesthood, and then only after careful preparation of the patient that included teaching on the nature of repentance and faith. The Laying on of Hands, not being a sacrament, could be administered by lay members of the Guild under the direction of a priest or member of the Guild, and with the approval of the bishop of the diocese.
That the issue of unction was a pressing one for some readers of Confidence is hinted at in an article published in 1922. A letter writer wanted to know, with reference to Jas 5:14, what “form of procedure” Boddy used when anointing with oil.89 Boddy acknowledged that “it is admittedly a help with some to have their anointing in Church,” thinking perhaps of those from a High Church background. He made reference to a booklet that enclosed an order of service for healing that he considered some might find helpful. The booklet was written by Herbert Pakenham Walsh (1871-1951_, the first Bishop of Assam, India, to whom reference was made above. It is of some relevance that Walsh was the son of Bishop Willian Pakenham Walsh. The Bishop’s second wife was Annie Frances Hackett, the daughter of the vicar of St. James’s, Bray, Co. Dublin. The second Mrs. Walsh was the sister of Thomas Edmund Hackett (1850-1939), who followed his father as incumbent of St. James. Thomas Hackett retired in 1903 but his spiritual journey was not complete. After a Keswick-type experience c. 1906, he attended the first Pentecostal Sunderland Conference in 1907. It is likely that he received his Spirit-baptism in the classical Pentecostal understanding. It is eminently probable that with the friendship of Boddy and Hackett, the latter would have drawn attention to his nephew’s booklet. It carried the title Divine Healing (1921), and ended with the sixteen-page text of “A Service of Anointing.” Whether Boddy used Walsh’s liturgy is not clear, though possibly not, because he confessed that he felt it “rather long.” Despite that, he was prepared to recommend it to the writer of the letter.
Boddy made it clear that for individuals seeking healing it was preferable, if the sufferer was physically able, to meet in the Vicarage and not in the church. Ceremonial propriety was deliberately downplayed to keep faith with his evangelical churchmanship: “No robes[,]…[t]he sick one kneeling perhaps at the dining room table.” A tiny bottle of olive oil was ready, though he felt the need to explain that “only half a dozen drops or so were used,” as if to underscore evangelical minimalism. The ministration of the sick person began with family and friends kneeling, and the elder standing and seeking God “for the promised Presence.” The Jas 5:13=16 passage was then read, followed by the supplicant making confession of sins (v. 16). On one occasion a sufferer’s “trouble instantly disappeared” after his/her confession was made. In Boddy’s account, the elder thenrebukes the sickness, and all the evil powers behind the disease, (Luke 4:39), next placing the sufferer under the Precious Blood for cleansing…. Also [for] protection from all evil powers and for victory (Rev. 12:11). Thus the sick one is prepared to receive the Blessed Quickening Spirit, the Lord, and Giver of Life and Health, the Holy Ghost Himself. [Then], pouring a few drops of olive oil into his left palm, the Elder prays that God will graciously sanctify the oil, and that He will use it as a channel of spiritual blessing to the sufferer for Christ’s sake …. Then with a finger of his right hand dipped into the oil, he touches the forehead in the ‘Name of the Lord,’ and then in the full name of the Trinity, placing his left hand with the oil in it on the head of the sufferer, with such oil as remains. As in Mk. 16:18, he lays on both his hands, and asks that the hands of Christ – the Pierced Hands – may also rest on the sick one to impart His Life …. Then he asks the person to thank God and praise, and praise.90
The act concludes with the Aaronic Blessing, with the patient still kneeling the elder again placed his hands upon the head of the believer.
The whole procedure clearly was liturgically structured, sensitive to scriptural guidance and vindication, strongly affirming of the merits of the shed blood and the power of the Spirit, with an allusion to the sacramental efficacy of unction, expressed in the prayer that “God will graciously sanctify the oil, and He will use it as a channel of spiritual blessing.” The article was written in 1922, but he let it be known that the procedure outlined above had been followed since 1892. The more Pentecostal elements in the ceremony come out in the call for the patient “to thank God and praise and praise,” an act assuredly prolonged and volumetrically vibrant. Such was the sense of blessing on these occasions that he could report that “some at this service have received a Baptism of the Holy Ghost, when they came for healing.”
Two episodes in Boddy’s life are recorded in Confidence, where contact was made with healers with Anglo-Catholic sympathies, viz., John Maillard and Dorothy Kerin.
-- Divine Healing: The Years of Expansion, 1906–1930: Theological Variation in the Transatlantic World, by James Robinson
By 1920, under Canon Roseveare's Wardenship, the fourth Annual Report gives the membership as 19 priest members, 26 priest associates, 2 lay members and 248 lay associates. The Guild had already penetrated into Africa, Canada, New Zealand, India and China.
A letter to the Times, published in 1933 by Bishop W.W. Hough, Warden of the Guild, notes that "The movement has grown. There are now over 2,000 lay members, and 300 priest members who are practicing spiritual healing in most of the dioceses in the land."
Works
Its main emphasis is on the actual practice of the healing ministry through its local branches, and this is where its strength lies. Its members observe a simple rule of prayer, study and work for this ministry. Their aim is always to promote Christ's ministry of healing - looking not just for physical healing, but for the healing of the whole person.
The Guild looks too for the healing of communities and of God's creation itself - taking into account those many social and political factors which cause 'dis-ease' in our broken and divided world.
Prayer for healing is at the heart of the Guild's work, as are the sacraments of healing - anointing and the sacramental act of the laying on of hands. But members make use of other healing actions as well - the ministry of listening and silence, counselling, informal liturgies and simple symbolic actions. The Guild has in the past gained a high-profile for its study and recognition of exorcism. In 1960, the Rev. Henry Cooper, Chaplain to the Guild, argued that successful exorcists are people who know something about psychiatry and work well with doctors. They resort to bell, book and candle only when psychiatrists have given up [2].
The Guild also engages in extensive theological education and research. In particular through its periodical, Chrism, mentioned below.
In this and in all its activities the Guild has always stood for the closest co-operation with members of the medical profession and others engaged in the work of healing.
Periodical
The Guild publishes a half-yearly periodical, Chrism, in which it endeavours to explore different aspects of the healing scene. Past editions have dealt with diverse topics such as Children and Healing, Touch in a Fearful Society, Animals and Healing, A Theology of Health for Today, M.E. (Chronic Fatigue Syndrome), Dementia, Genetic Engineering and Healing, Alcohol and Substance Abuse.
Wardens
• 1915 Reverend Canon R. P. Roseveare of St Paul's Deptford
• 1959 Reverend F. S. Sinker, Vicar of Offchurch, diocese of Coventry
Bibliography
• Guild of St. Raphael: The Ministry of Healing. Booklet, 2005
• Henry Cooper, Deliverance and Healing: The Place of Exorcism in the Healing Ministry, London: Guild of Health and Guild of St. Raphael, 1972
• The Priest's Vade Mecum. A Manual for the Visiting of the Sick, 1945, edited by Guild Warden Rev. T.W. Crafter, put forth by the Literature Committee of the Guild of St Raphael.
• Christian Healing: History and Hope by Mary Theresa Webb, 2002
• Psychology and Life by Leslie D. Weatherhead, 1935
• Guild News, March 2006
External links
• Guild Website
• Time Article on Exorcism, 1960
• Guild Website, St Brelade, Jersey
• A fresh look at a remarkable document: Exorcism: The report of a commission convened by the Bishop of Exeter
• The Bishop's Advisory Group on the Church's Ministry of Healing, Bristol
• Book review on Chrism Autumn 2002 number on Dementia