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Tuesday, February 2, 2016

The Origins of Inner Healing

Note: This is a slightly modified version of a chapter from my new work on Agnes Sanford, Agnes Sanford and Her Companions, now available (see beleow)


Harry and the Healing of Memories

Healing a wounded Jewish soldier:

During the time that Agnes was writing The Healing Light, she began ministering to a soldier named Harry Goldsmith at Tilton Army Hospital.[1] While his physical healing was not quite as dramatic as that of the infantry officer who lost his stomach and had it restored, Harry's case pushed Mrs. Sanford beyond her confidence in the sacrament of confession to heal all emotional and spiritual injuries. By the time she had finished ministering to Harry she had not only made a convert, but had stumbled (or more properly, been guided by the Holy Spirit) into a new ministry, the ministry of healing of the memories – later renamed inner healing.[2]


Harry Goldsmith was born in Czechoslovakia of Jewish parents, but his mother was also an American citizen. In Czechoslovakia Harry suffered from considerable anti-Semitism at the hands of his Check neighbors (common in all of Eastern Europe at the time). When the Nazis took over that unfortunate country at the beginning of World War II, Harry's family suffered intensified humiliations and persecutions. After Pearl Harbor and American’s entry into the war, they and other American citizens were gathered up and exchanged for German nationals who were in the United States.
In America, Harry finished high school, and then entered the American Army (1944). Since he spoke perfect German he was sent to Europe where he served as an infantryman and translator in an armored reconnaissance unit. He was badly wounded by a German "screaming mimi" (rocket artillery) a week before the war ended. The shrapnel from the rocket caused severe wound in his thigh that not only shattered his femur and cut the nerves, but carried fragments of his uniform and earth into the wound and caused a severe infection. The doctors in England packed the wound with maggots and shipped him to the United States. Maggots may be disgusting to us, but they are effective in preventing gangrene, and currently being reintroduced into medical practice for this reason.[3] For Harry, his shipboard trip back to the United States was filled with maddening itching from the maggots.
By the time he arrived at Tilton Army Hospital in Fort Dix, New Jersey, he had developed severe osteomyelitis. Harry was placed in the “wet ward” for draining wounds, where in spite of the newly developed penicillin, many patients died of infections. When Mrs. Sanford first saw Harry on her rounds as a Gray Lady he was running a high fever and deeply depressed. The doctors were trying to reduce his infection with massive doses of penicillin in preparation for surgery and amputation of his leg up to the pelvic bone.
Agnes began talking to him about the healing powers of the body and how they could be increased. Agnes offered to lay hands on his wound to increase the healing power. Harry recounted later that he was at point where he would try anything “including burning chicken feathers under my bed.”[4] He allowed Agnes to lay hands on his leg. He was astonished by the warmth he felt, the first feeling his leg experienced since his wound. His fever quickly subsided. Mrs. Sanford prayed for him twice a week for several weeks with the usual Life magazine over her hands to disguise what she was doing. Both the draining of the wound and the infection cleared up quickly.
Although not religious, Harry was gifted with spiritual sensitivity and at times saw a light and felt a presence around Mrs. Sanford when she prayed for him.[5] He was also naturally inquisitive and Agnes slowly began to reveal to him just what she was doing. She first taught him to visualize the light of God making his leg perfect, and gave him a copy of Emmet Fox's The Sermon on the Mount. Soon Harry was not only praying for his own healing, but organizing the men in the wet ward into a prayer group whose members prayed for one another. Before Mrs. Sanford was dismissed from Tilton Hospital the wet ward had closed after everyone in it had been healed.
Within six weeks Harry's leg was completely healed. A three inch segment of smashed and missing femur bone had been restored. The surgeon responsible for Harry ordered three different sets of x-rays, as they could not believe what the plates revealed. Harry walked out of Tilton Hospital with a cane and returned to civilian life – entering City College of New York City via the GI Bill. However, his muscles were not as strong as he thought and in a game of soccer he fractured a bone in his injured leg and was back in Tilton. He discerned the accident was providential, and asked Agnes, who came to visit him what else she had not taught him? Agnes admitted that there was something very important:
I have not dared to tell you, because when I try to tell Jewish people they usually get upset, and I can understand why. It is embarrassing to me to say "I am a Christian" to a Jew, for a Christian means someone filled with the love of Christ and we have not acted toward Jews as though we were filled with the love of Christ... I still don't know how to tell you the rest, so I will give you the story of His life and maybe you will see it for yourself.[6]
Agnes brought Harry a Bible and told him to read the Gospel of John. He read it three times, and then, on his own, read the other Gospels. He discerned that the healing presence he had felt next to Mrs. Sanford was indeed Jesus. After he left the hospital, Ted Sanford baptized him and prepared him for confirmation into the Episcopal Church. 

Hurts From the Past:

As Harry returned to college and part-time jobs he found himself in alternating fits of depression or irrational outbursts of temper. On one occasion he threw a typewriter across the room over a minor annoyance. Harry shared his problem with Mrs. Sanford and she prayed every way she knew how for Harry's mental state. She prayed against his depression, and against his temper, etc., but nothing seemed to work. She described how she proceeded after her prayers failed:
Therefore I prayed for guidance: "Well then, Lord – How shall I pray?" It came to me first that the trouble was not in the conscious young man but in the little boy within him who had lived in the Gestapo regime.
"Yes, Lord," said I, "but how can I pray for that little boy who lived ten years ago?”[7]
Agnes was led to go into a process of intercessory prayer for Harry, or rather for the little Harry who had been so badly taunted, abused and psychologically scarred in Nazi Europe. The manner in which she prayed for Harry’s healing of the memories was unusual and important in understanding how the healing of memories ministry arose. At this period of her life Mrs. Sanford was influenced by an understanding of the Body of Christ and prayer intercession which was part of the heritage of Anglo-Catholic theology, that branch of the Anglican and Episcopal churches which draws heavily on Roman Catholic sources. This understanding was deeply sacramental and had its roots in the theology of classical Christian mysticism. Already in The Healing Light Mrs. Sanford had advocated a form of intercession for others, termed reparation, which she cites as ancient form of Christian prayer. She had learned of this from Episcopal nuns she befriended in a nearby convent. [8]
This prayer-intercession process which Mrs. Sanford used for Harry is described in detail in her novel Lost Shepherd.[9] For our purposes let us call it travail-prayer. The intercessor determines that he or she is willing to take on the hurts of a specific person. At the same time, the intercessor covenants with God about a time of prayer and fasting on behalf of this person's sins. This establishes a special spiritual relationship between the intercessor and the supplicant. A sign of this is when the intercessor begins to experience thoughts and emotions not his own, but reflecting the hurts, confusion and distress of the supplicant. To reach this stage of spirit melding and empathy usually takes days, at times weeks, of intercession in prayer and fasting. The intercessor then takes the sin burden and hurts of the person to the communion table and asks God to forgive his or hers sins, and be reconciled with that person through Jesus' blood and body.
In the case of Harry, when Agnes went into the travail-prayer she in fact experienced the boy Harry's emotions of hurt, insult and anger. When she completed her travail-prayer week and went to the Lord’s Supper Harry was immediately healed of his mood changes and irrational behavior. He sensed that Mrs. Sanford was behind it. He wrote her to find out what she did. Agnes explained that she had been interceding for him. Harry went on to earn a Ph.D. in psychology, and became a Spirit-filled teacher at Mrs. Sanford's pastoral teaching institute, the School of Pastoral Care (Chapter 18). For many years he practiced his own very effective mix of counseling and Christian healing prayer.
The theology of travail and burden bearing was given its modern articulation decades before by several Anglican laymen-theologians of whom C.S. Lewis was the most famous. A friend of Lewis', Charles Williams, brought this theology to its fullest expression. Mr. Williams' theology centered on the Apostle Paul's little noticed understanding that as members of the Body we are called to bear on another's burdens and suffering. This is especially clear in a passage in the letter to the Colossians, "Now I rejoice in my suffering for your sake, and in my flesh I complete what is lacking in Christ’s afflictions for the sake of the body, that is the church..."(Col 1:24).  Williams believed, as John Sandford rediscovered later and wrote about in his work, The Transformation of the Inner Man, that the essential spiritual duty of every Christian was to accept some form of suffering and inconvenience for the sake of others.[10] This was the central moral choice which was indicated if one wanted to accept fully being a Christian.  Williams called this "The way of  exchange."[11]
It is not known at what date Mrs. Sanford read Charles Williams' works, her library study contained several of his books at the time of her death.[12] It can be definitely established that from the beginning of her writing career she read many of the works of C.S. Lewis.[13] Lewis believed in his friend's theology of the "way of exchange." In fact, when Lewis' beloved wife was dying of bone cancer, he prayed that he might accept some of her disease and pain. She was relieved of suffering and Lewis mysteriously underwent a calcium loss in his leg.
Some Evangelical readers may be thinking all this is scripturally unwarranted. After all, Jesus said on the cross “It is finished” (John 19:30) and this has come to be understood that the entire work of redemption was done by Christ on that day and no further additions can be made. However scripture itself points to the validity of travail prayer. Paul states it very clearly and succinctly in Colossians. 1:24: "Now I rejoice in my suffering for your sake, and in my flesh I complete what is lacking in Christ's afflictions for the sake of the body, that is the church..."
It would be enlightening to compare Mrs. Sanford's experiences in travail-prayer with the experiences of Mr. Rees Howells, the great Christian intercessor of the Welsh Revival. His was also based on the understanding of the Christian’s call to burden bearing and co-suffering with Christ. Howells spent decades in fasting and prayer for the women of India for whom he felt a special burden.[14]
Mrs. Sanford came to understand that this classical form of travail-prayer was dangerous, as it could lead to serious confusion, and in later years discouraged it. She considered it imperative that this prayer not be done on a non-Christian, whose spirit may contain occult or idolatrous elements. More importantly, she discovered that although this travail-prayer was powerful and possible, it was not necessary. The same effect could be achieved with much less heroic effort.
Again, it was in a process of intercession for a Jewish woman, that she learned this lesson.[15] Like Harry, the woman had been persecuted under the Nazis and had seen most of her family murdered. She had become a Christian and had, at least consciously, forgiven her oppressors. Like Harry, she also suffered severe bouts of depression and anger. Mrs. Sanford went into the travail-prayer cycle for the woman. But well before Agnes believed it was complete, in fact only after asking that little Jewish girl within be comforted with Jesus' love, a complete healing was brought about. It was the Lord's way of educating Mrs. Sanford that His forgiveness is not dependent on specific and prolonged techniques of prayer and fasting.
In the last years of her life Mrs. Sanford declared that her original technique of travail-prayer should never be used.[16] This is probably to protect this technique from being used by immature Christians who wish to do heroic things as part of their spiritual life. The milder form of travail-prayer, taking the emotional hurts of a supplicant to the communion table, but without going into travel, was picked up and practiced especially among Catholic charismatic from the 1970s.[17]
In 1948, just after her initial travail-prayer intercessions, Agnes came to a new understanding of the relationship of the healing of memories to Christ’s atoning work. Emmet Fox (see Chapter 9 above) came to give a public lecture in Camden, New Jersey. His topic was Jesus' work as intercessor before the Father. The Rev. Fox believed that the reason Jesus shed bloody sweat at Gethsemane (an occasionally observed natural phenomenon) was not that Jesus was frightened of his coming crucifixion. Rather, as he prayed at the garden he looked into the "collective unconscious" (a Jungian term meaning “total memory”) of all of mankind and saw there all of the sins of hatred, selfishness, rejection and evil that mankind had committed or would commit. It was the horror of that vision-experience that caused the bloody sweating. As Jesus continued to pray he accepted the bitter cup of the grief and sorrows (Isaiah 53:4) that those sins had or would produce on to Himself .[18]
Agnes meditated on Dr. Fox's lecture and searched the scriptures. She came to the conclusion that Fox was correct. Jesus' activity in the garden made the healing of memories, possible, just as his flogging and physical blows made our physical healing possible (Isaiah 53:5). She incorporated this understanding into her talks and writings on the healing of memories, and the Fox theory was passed on to many of the early writers and ministers of inner healing.
Some may object to this division in the passion of Our Lord, which is not explicit in scripture. Certainly it is normative for a Christian to believe in the forgiveness of sins through the blood of Jesus without this particular understanding. We can only note that theology must be the servant of scripture, and if the Fox theory of Jesus' travail at Gethsemane helps us understand, or adds to our faith-expectancy about the reality of the ministry of forgiveness of sins, so much the better. In support of the Fox theory we would cite in the ninth chapter of the Letter of Hebrews. There the writer makes an equation statement “without the shedding of blood there is no forgiveness.” We may safely assume that the bloody sweat shed by Jesus at Gethsemane was not an accident, but part of God’s providential provision for the forgiveness of sins. It certainly makes sense to associate Jesus mental anguish at the garden with mankind's mental suffering. It was also in the context of Jesus' redemptive work at Gethsemane that Mrs. Sanford came to her final correction of her travail-prayer belief. She understood that one did not have to suffer the confusion and pain of the other person, but rather only serve as connector between person and Jesus.[19]

Other Methods for the Healing of Memories

The change in the healing of memories ministry from that of intercession through the Lord’s Supper to other ways of prayer came in several stages. It happened at CFO camps and at the OSL and other healing missions that she did with increasing frequency after the release of The Healing Light. In these settings she had to deal with dozens of persons at a time. The first was the use of the laying on of hands on the head of the supplicant, just as that unnamed doctor had laid hands on Agnes about her nervousness at speaking engagements.
 I simply pray, usually with the laying on of hands, for the love of Christ to come into this one and forgive the sins and heal the sorrows of the past as well as the present- the little child who used to be, as well as the grown person who is now. I begin at the present and go back through the memories, mentioning every sin and every grievous incident that has been told me. Indeed, I go further back than this, and pray for the healing of those impressions of fear or anger that came upon the infant far beyond the reach of memory. I carry this prayer back to the time of birth and even before birth and pray for the restoration of the soul, for the healing of the soul - the psyche – of the real, original person.[20]
At times, as when people came to the parsonage specifically for healing prayer, she could do more than just lay hands and pray briefly. She described this counseling healing of memories methodology as: listening, questioning and praying. She would arrange for a period of time in which the person talked about his or her problem. While the counselee talked, Agnes prayed that God would lead the person to mention the root problem of their distress, which he or she often did immediately. If the counselee reported that they had a happy childhood, Agnes then asked, "When did you first become unhappy?" This was usually all that was needed to get to the root of the problem. If the person reported an unhappy childhood, she asked why they believe their childhood was unhappy. The answer to that question would again point to an unhealed spiritual root. Once the root problem was identified a prayer would be prayed that was concise and to the point of the sin or hurt of the past.[21]
It seems that from the very beginning Agnes integrated the use of visualization with prayers for the healing of memories. She had used this technique to bring persons to forgive others in the Healing Light. In her healing of memories/counseling session she would ask the counselee to imagine and invite Jesus into the hurtful memories. Sometimes, when the imaginative powers of the counselee were weak, she visualized Jesus healing the incident in her mind. In this way, like original form of long distance intercessory prayer that Agnes learned long before, she used her imagination to add to her mental or oral prayers. Mrs. Sanford did her own healing of memories on the little child within herself. As an eight year old her father was ill and little Agnes greatly feared for her fathers' life. Mrs. Sanford invited Jesus into her memory to comfort the little girl, which He did. To be doubly sure the trauma of the memory was banished she received communion for the "little" Agnes.[22]

A prayer mashal for the healing of memories:

For those occasions when Agnes was teaching at large CFO camps or healing missions and could do little individual counseling, she developed a group meditation/visualization which she would pray over her audience. It as a parable prayer, or as Prof. Glenn Clark had taught her, a mashal (Chapter 13). In this case it was for the cleansing and healing of memories of the audience.
Lord Jesus, I ask you to enter into this person who has need of your healing in the depths of the mind. I ask You to come, Lord as a careful housekeeper might come into a house that has long been closed and neglected. Open all the windows and let in the fresh wind of Your Spirit. Raise all the shades, that the sunlight of Your love may fill this house of the soul. Where there is sunlight there cannot be darkness. Therefore I rejoice that as the light of Your love now fills this mansion of the soul, all darkness shall flee away...
Go back, O Lord, through all the rooms of this memory-house. Open every closed door and look into every closet and bureau drawer and see if there be any dirty and broken things that are no longer needed in one's present life, and if so, o Lord, take them completely away. I give thanks, for this is the promise of the Scriptures: As far as the east is from the west, so far hath he removed our transgressions from us…
Follow the soul of this Your child all the way back to the hour of birth and heal the soul even of the pain and fear of being born into this darksome world. Restore in the soul that bright memory of your eternal being that is not exactly a memory, but which is rather an emanation, an unconscious infilling of the eternal radiance from which this one was born. And if even before birth the soul was shadowed by this human life and was darkened by fears or sorrows of the human parents, then I pray that even those memories or impressions may be healed, so that this one may be restored to Your original pattern...so that whatever Your purpose may be for its human pilgrimage, that purpose may be filled[23].
Mrs. Sanford was also careful to explain that the healing of memories is not a form of induced amnesia, but rather a prayer of forgiveness and transformation:
The memories will not be lost...but the emotional tone that surrounds them will be changed. Memories of old grief will no longer cause you grief. They will bring joy, for you will think, ‘How thankful I am that that is all gone away!' Memories of guilt will bring exceeding joy, for you will think, ‘Oh, how wonderful to be entirely free of that, so that it has nothing to do with me anymore!' Memories of resentment will be changed to tenderness, because the love of Christ will so fill and flood the heart that there will no longer be any cause of resentment, for even old bitter things have been changed to joy."[24]

A major name change:

In the 1970s Fr, Francis MacNutt, who would later become the lead healing theologian of the Catholic charismatic renewal, was ministering at a CFO camp with Mrs. Sanford. He began using the phrase “inner healing” for the healing of memories. It seems elderly persons were coming up to the healing lines believing that their failing memories and on-setting dementia would be restored with the “healing of memory” prayer.[25] Inner healing became the name that stuck, though Mrs. Sanford never liked it.
The healing of memories/inner healing is turning out to be, in view of its use throughout the world of Spirit-filled churches, one of the major healing prayer innovations of all time. It is the bringing into biblical fullness the church’s ministry of the forgiveness of sins. It completes the rite/ sacrament of confession. That is, the sacrament of confession brings to the cross of Christ the sin that a person commits (or omits). The healing of memories brings the forgiveness of sins to the other dimension of sin, the sins that are focused on us, the sinful acts we receive at the hands (and tongues) of others. These sins cannot be “confessed” because we are not responsible for them, yet they are sin structures that deeply affect us. As Agnes described in her book The Healing Gifts of the Spirit:
 The truth is that any wound to the soul so deep that it is not healed by our own self-searching and prayers is inevitably connected with a subconscious awareness of sin, either our own sins or grievous reactions to the sins of others. The therapy that heals these deep wounds could be called the forgiveness of sins or it could be called the healing of memories.[26]
Before the healing of memories was birthed, Christians knew that they had to forgive and pray for their enemies – a most basic and difficult commandment of Christianity (Matthew 5:44). Knowing that however, never developed into a systematic, repeatable ministry of how “sins-upon-us” poisons our emotions and reactions, and could be healed. The ministry of healing of memories/inner healing is the product of Mrs. Sanford’s willingness to listen to the Lord, and experiment with forms of prayer to achieve what was given to her as a revelation.

Inner Healing and the CFO Women:

By the late 1960s inner healing was being taught at the Schools of Pastor Care (Chapter 18 below), at Agnes’ many healing missions, but principally and consistently at CFOs. It was at the CFO, with its week to ten day summer programs where Agnes discipled several men and woman to do inner healing ministry. Most prominent among the first inner healing ministers were Ann White and Genevieve Parkhurst.[27] Mrs. Parkhurst was a particularly beautiful and dignified woman who held the attention of her audiences just by her presence. Her works on inner healing were particularly insightful, and among the best of the early works on inner healing, marred only by her use of Jungian vocabulary to explain the ministry.
This error was mostly Mrs. Sanford’s fault, as she did the same in several of her earlier writings. Mrs. Sanford was not a devotee of Professor Karl Jung’s writings. Rather, she absorbed Jungian vocabulary from the table talk of the many guests that came to her home to discuss spiritual healing with her. Jung’s writing were all the rage in the 1950s and 1960s among academicians, as it was the only branch of the psychoanalytic movement that recognized spiritual phenomenon. Only later were the dangers of Jungian psychology understood, especially in its confusion of archetypes for demonic influences and possession. Her son John went deeply into Jung and received a degree as a Jungian psychologist. In her later years Mrs. Sanford came to greatly regret that. She shared this to her spiritual son and disciple John Sandford (note the “d” in his name). She asked him to pray that her two boys, Fr. Morton Kelsey, her pastor in her later Californian home, and Christian writer and Episcopal priest, and her son John Sanford, be separated from Jungian influences.[28]
But the major CFO woman who put the inner healing ministry on the map of national and international consciousness was Mrs. Ruth Carter Stapleton (1929-1983). Raised a devout Southern Baptist, she came to a CFO in the mid-1960s.[29] Mrs. Stapleton met Agnes Sanford several times, and read her works, but was more directly mentored by the Rev. Tommy Tyson, a disciple of Rufus Moseley. Tyson was a Methodist Evangelist and frequent CFO speaker. Mrs. Stapleton’s first work was a devotional pamphlet which elaborated an earlier work by A. W. Tozer. The pamphlet, Power Through Release, was published by Glenn Clark’s Macalester Park Press.[30]
In 1971 Mrs. Stapleton’s brother, Jimmy Carter, became governor of Georgia, and, after his term expired in 1974, he began a presidential quest. By the time Mrs. Stapleton finished writing her first work on inner healing, governor Carter was in the midst of his election campaign. She chose to garner some publicity for the inner healing ministry by changing her name to “Carter Stapleton,” which she used for the rest of her life. Her work, The Gift of Inner Healing became a sensational best seller.[31]
Her books on inner healing were totally dependent on the works of Agnes Sanford, but Mrs. Sanford, who was already somewhat controversial, was never mentioned in them. Mrs. Carter Stapleton briefly mentioned using a mashal prayer within a prayer group, but Mrs. Sanford’s rich theology of forgiveness of sins was not discussed.[32] Rather the inner healing ministry was presented in a series of stories of personal distress and healings through visualizations in which Jesus intervenes in memories of the supplicants. It was all told simply and thankfully without Jungian vocabulary.
The Gift of Inner Healing was soon followed by Mrs. Carter Stapleton’s second major book, The Experience of Inner Healing.[33] The book did have extensive notes citing multiple Bible passages in order to counter the mounting Evangelical critiques that the ministry was “unbiblical.” That accusation continued to haunt the ministry, and John Sandford, in his Transformation of the Inner Man, specifically addressed this lack.[34] The highly critical work of Dave Hunt and other self-appointed anti-cult ministers understood inner haling as merely a ministry of visualization, not understanding the subtleties of Mrs. Sanford’s ministry and theology.[35]
In any case, by the late 1970s Ruth Carter Stapleton was perhaps the most well-known and photographed of the new charismatic leadership. Newsweek did a cover story on her authored by Kenneth Woodward entitled “Sister Ruth,” comparing her to the famous 1930s Pentecostal healing evangelist Aimee Semple MacPherson.[36] Inner healing had become the signature ministry of the new charismatic movement.
  
Announcement:

The noted Pentecostal scholar Dr. Jon Ruthven wrote a very positive review of my latest book, Agnes Sanford and Her Companions: The Assault on Cessationism and the Coming of the Charismatic Renewal. You can access it HERE.




The book may be purchased on Amazon, either print or inexpensive Kindle HERE You can purchase the print version at a discount from the publisher HERE

My wife has written a funny and inspiring story of how she transited from a cessionist and Baptist to a Spirit-filled Believer. The book has many stories of our three decades of ministry together.  It may be purchased HERE.

Watching God Work: The Stuff of Miracles by [DeArteaga, Carolyn Koontz]








[1] This account is based on an interview the author had with Harry Goldsmith, Ph.D., at his home in Tampa, FL, in April of 1983, as well as Mrs. Sanford's description of Dr. Goldsmith’s healing and evangelization which are found in Sealed Orders, 193-196, Behold Your God, 74-76, and her taped talks: "The Real Meaning,” and  "Healing of Memories."  Harry Goldsmith’s written description of his healing under Agnes’ ministry was given in his “Anatomy of a Healing.” Harry Goldsmith served as the model for the hero in Mrs. Sanford's first novel Oh, Watchman! Note that many of these tapes are being transcribed into the MP3 format and can be downloaded at the CFO audio library website: http://www.cfoclassicslibrary.org/
[2] It has been understood among persons who are informed on the issue that Mrs. Sanford was the first person to do inner healing prayer. She certainly was the first person to bring this to a repeatable ministry with a concurrent theology. However, as I was doing the last editing of this text, my friend and colleague in the healing ministry, Fr. Mark Pearson, of the Institute For Christian Renewal in New Hampshire, informed me that she was not the first to pray for inner healing. Two decades ago he was doing an advanced class on the Cappadocian Fathers, a group of influential Fourth Century theologians, at Oxford University. He noticed that one of the Fathers wrote about something identical to inner healing. Everyone in the class read the passage and agreed. However, he does not remember which of the Fathers or what specific work they were reading. I let this project of rediscovery to someone out there with a good command of Greek to do.
[3] Arnold, “Maggots Heal Wounds.”
[4] Interview of Dr. Harry Goldsmith by author, April 1983. Taped copy in author’s possession.
[5]The experience of sensing a physical light during healing is reported in other accounts in the literature of Christian healing. See for example, Kerin, The Living Touch, 28.
[6] Sanford, Behold Your God, 74-75.
[7] Sanford, Sealed Orders, 195-195. Contemporary readers often compare the insight she received from the Lord about the origins of Harry's problems with the work of W. Hugh Missildine. His book, Your Inner Child is now considered a classic of modern psychology. In it Dr. Missildine asserted that the inner child coexists in the adult not as a chaotic “Id” of Freudian psychoanalysis, but as an unfinished entity until adequately recognized and dealt with.  This is essentially what the Lord revealed to Mrs. Sanford about Harry. He had an injured "child" within his soul that needed ministry and comfort. Lest someone believe that the healing of memories was an imitation of psychological theory, let us remember that Harry’s case happened in 1946, and Dr. Missildine wrote his work decades later.
[8] Sanford, Healing Light, 136-37.
[9] Sanford, Lost Shepherd, (1953).
[10] Sandford, The Transformation.
[11] Williams' theology was written as fiction, much like C.S. Lewis'. Unlike Lewis, whose novels can be read by children, Williams' are sophisticated and nuanced. It may be best to first encounter Williams' theology by way of McDermott's, Romantic Love, especially chapter 8, "The Way of Exchange."
[12]From a note on Virginia Sanford's annotations to the first draft of this chapter. In author’s possession.
[13] Sanford, Behold God, 88
[14] See Grubbs, Rees Howells. Agnes’ disciple in inner healing, Leanne Payne, found in her ministry that she had to do healing prayer on several persons who did this form of travail prayer, as they were often seriously confused and troubled. See Payne’s, Heaven’s Calling, 194. 
[15] Sanford, Behold God, 110-114, for a description of this second case of the healing of memories. Mrs. Sanford, like Carrie Ten Boom, had a special love for Jews and ministered to them often. On this see also Sanford’s taped talk, "Redemption of Our.”
[16]From the author’s interview with Mrs. Barbara Shlemon, May 20, 1984, Atlanta, at St. Phillip’s Cathedral. Mrs. Shlemon, a frequent CFO and OSL speaker and disciple of Mrs. Sanford, was among the first Catholic laypersons to come into the Charismatic renewal, and ministered often with Mrs. Sanford. She, published several works on inner healing. See her, Healing Prayer, and Hidden Self.
[17] Powell, "Holy Communion." Powell shows that this form of prayer intercession is effective for patients with schizophrenia.  My wife and I have used this communion intercession often for the more normal pastoral needs that arise in our church and counseling. 
[18] Sanford, Sealed Orders, 189. Explained fully in Sanford, Behold God, chapter 8, “The Current of God’s Love on Calvary,” 99-114.
[19] Sanford, Sealed Orders, 95.
[20] Sanford, Healing Gifts, 133-134.
[21] Ibid.,131-134. 
[22] Ibid., 117-118. Some time ago my wife and I counseled and did repeated inner healing on a woman who had been severely sexually abused by her father. She improved greatly, yet, the clouds of depression and insecurity were not completely dispersed until we took her to church one Sunday and all three of us received communion for the abused little girl within her.
[23] Ibid.,120-123.
[24] Sanford, Behold Your God, 69.
[25] Conversation with Dr. Francis MacNutt at a North Carolina “Disciplined Order of Christ” conference in 1982.
[26] Sanford, Healing Gifts,126.
[27] White, Healing Adventure and Parkhurst, Glorious Victory.
[28] From conversations with John Sandford, at the CFO camp in Leesburg, Florida, January 18, 1986.
[29] Stapleton, “First CFO.”
[30] Stapleton, Power Through Release. She clearly credits Tozer’s work as her inspiration, p. 6.
[31] Stapleton, Gift of Inner Healing.
[32] Ibid., 24.
[33] Stapleton, Experience of Inner.
[34] Sandford, The Transformation.
[35] Hunt, Seduction of Christianity.  
[36] July 17, 1978.