Читать книгу Medicine and the Church. Being a series of studies on the relationship between the practice of medicine and the church's ministry to the sick онлайн

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‘If I were with you,’ she wrote to a certain Prioress, ‘you would not have so many extraordinary experiences.’ Now Teresa not only apprehended, but thoroughly understood, that the highest spiritual life depends upon the best bodily health. She tells us that she supported her own vigils with plenty of meat (viande) and sleep. High and holy thought demands the greatest effort of the healthiest body, of the brain most finely balanced and best nourished. The piety of the sick-bed is at best a passive piety, which on recovery is pushed aside again by the custom of the world; but herein it is that in sickness the soul flags and droops upon itself, and that the support of other sympathy is more precious. The sympathy we all depend on in health we need most when enfeebled by ailment. There is no delusion more terrible than that which lets a man run up a score of sins and negligences to be repented of under the discouragement of a sick-bed. In this melancholy, this debility, this disappointment, perhaps this remorse, energy is wasted which is sorely required for the conflict with disease. And even the man of religious life likewise—if in less degree, as one who has accumulated more inward light—is also disheartened to perceive that the fountains of spiritual contemplation are then less copious, and aspiration a wearier effort. He too needs help, if not to make, yet to reinforce, the happier conversations of his fuller life. In health the mind in solitude droops and wastes, and the sick-bed is a kind of solitude; the thousand and one stimulating impressions of common life cease, the impressions wane which should keep the mind and soul awake, and fill the wells of energy. On the sick-bed, therefore, short times of encouragement and sympathy, periods not long enough to exhaust the scanty stores of energy, are precious; and if the physician be jealous—as it has been said—of the priest, it is lest he should expend these stores more in priestly functions than in ‘angels’ visits’ of love and hope which would unite and reinforce the vacillating and fading forces. Thus also prayer at the bedside and the short communions should be of love and hope, not particular requests for material relief or cure. The kindly physician himself may be a vehicle of much of this encouragement; but—as I said to you before—he should avoid even the semblance of attending to anything beside his own business of material aid and general human sympathy. The most pious patient, openly or inwardly, resents the divided mind. The instinct of self-preservation is not lost even in those nearest to God.