In an article entitled “The Lourdes Medical Cures Revisited” Bernard Francis, Ester M. Sternberg and Elizabeth Fee provide something closer to a scientific appraisal.[1] They studied 411 patents cured in 1909-14 and thoroughly reviewed 25 cures acknowledged between 1927 and 1976. By “acknowledged” they mean cures that were officially declared “Miracles” by the church. “the Lourdes Phenomena extraordinary in many respects still awaits scientific explanation.”[2] They took the 411 cures from the era known as “the golden age or Lourdes.” This is the period from 1909-14 which was the time when the popularity was at its height, the medical committee was functioning smoothly with new rules, and crowds were pouring in. In the early days right after the visions began there were many claims of miracles that went unrecorded, or that were not help up to a scrutiny of criteria or that weren’t recorded in a systematic fashion. This state of affairs evolved through the late ninetieth century with the imposition of rules and the evolution of the medical board. Since the 70’s the official miracles have stopped and the crowds are way down and these is less of sense of miracles going on. This is largely because of the great proficiency of medical diagnosis and treatment as well as the strident nature of the rules. The situation vastly improved as a fine tuned medical miracle documenting machine evolved out of the end of the ninetieth century.

            Data on the early period is found in the archives of the sanctuary of Notre Dame of Lourdes (April 1868-June 1944). Those archives provide mainly unsubstantiated and anecdotal evidence. They also used Ruth Harris’s scholarly work Lourdes, Body and Spirit in the Secular Age. For the period 1885-1914 they also used Annales of Notre Dame de Lourdes vol 17-47, George Bertirins Historie Critique Des Evenments de Lourdes,  and a host of other materials.[3] The Authors set out to determine if Lourdes cures really were cures. Their working methodology for this task was to evaluate the nature of the disease and then to assess the nature of the diagnostic criteria and evidence used for deciding that cure had occurred. The criteria improved over the years as diagnostic ability improved. They studied 411 patents cured between 1911-1914 and thoroughly reviewed 25 cures between 1947 and present. Their conclusion “the Lourdes phenomena still extraordinary in many respects still awaits scientific explanation.”[4] The nature of the cures has changed over time. The medical committee was not in place in the beginning and it had different periods of improvement. Speaking of the “golden age” around 1914, Francis and his colleagues write, “led by talented position Boissarie, and his assistant Dr. Cox,  the medical Bureau is said to have improved its method and gained a reputation for excellence, but it faced a daunting task…150,000 pilgrims a year.”[5] Yet some of the cures of that era were deemed “remarkable.” Marie Lebranchu and Marie Lemarchand cured of Pulmonary Tuberculosis. That cure was attended by the famous atheist writer Emile Zola; Grabiel Gargam cured of post traumatic paraplegia in 1901 and several others.[6] Prior to the cure patents were described as being in decline or in an “alarming state of health.” After “patients confined to bed for years would stand and walk regain their weight resume their prior activity. 96 cured patients were evaluated again one year latter...they were found healthy and as far as we now the recoveries stood he test of time.”[7] Modern researchers reading the accounts of many female patents form this period can sense the neurotic nature of some symptoms. There were obvious cases hysteria. There are also cases of anatomical abnormalities. “Scores of visiting physicians witnessed the disappearance of macroscopic lesions, easy to identify such as external tumors, urine fibromass, and open wounds and suppurative fecal fistulae.”[8]

            The cures were said to be instantaneous is 59 percent of 382 cases for which they had adequate records; this is all within the gold age period.[9] During the golden age there were strange spontaneous healings in the town in such places as breakfast table, during a procession, in the hospital ward in town.[10] Apparently it was WWI that put the Kybosh on the golden age. The committee changed leadership many times and doctors were scarce due to the war.[11] 1947-2006 was marked by improved diagnostics, new young physicians more careful attitudes. The created an international committee designed to review the work of the Bureau.[12]  There are 25 patients cured and their cures analyzed form this period. The Francis article is extremely though with sound medical and scholarly caution. They take a critical view of the subject mater and the data. The data is very thorough. They use a huge number of sources. They tally the kinds of diagnosis and which diseases were the most cured and the most reported. TB was always the leading disease and GI tract problems were very common. The authors describe a development over time from an early phase of inadequate reporting and uncritical acceptance of cure, to a modern set up which is well regarded and scientific.[13] Those standards of excellence are now outdated, the rules have been upgraded. Modern controversy stems form the declining reports due to better diagnostics and the difficulty in finding someone who hasn’t sought medical cures. There is a controversy over relaxing the rules. Thus all of this leads Francis et al to speak of “cures” rather than Miracles.

The Critical assessment of the authors:

             If skeptics seek absolute scientific proof so strong that they can’t argue and if they seek to be completely won over such that they can no longer struggle with doubt, they are no going to find that kind of absolute proof in this article, and I suspect not at Lourdes or anywhere else. On the other hand there is more than enough here to totally do away with the knee jerk bigotry that says Lourdes miracles are nonsense, just laudable stupidity and a thing of derision to be classed with UFO abductions. That sort of view is totally disproved by the article. If one takes the article as evidence of supernatural reality its not without its problems. If one allows the article shed light on the question of supernatural effects, there’s more than enough evidence to see that one can reasonably place confidence in such notions.  In their critical assessment the authors find that the word “cure” is misunderstood. It is not taken as a euphemism for “miracle.” Nor does it imply absolute knowledge of a permanent state of removal of disease. They are improvements in the state of health. “By cross checking avaible data we arrived at a rough estimate of medical events acknowledged as ‘cures’ as 4,516, in the period 1858-1976.”[14] Now most of these cures occurred before WWII and were most of them were based upon what is described as “flimsy evidence.” There was an expectation of miracles and no follow up. For that reason the authors find that it is impossible to access the number of valid cures before 1947. that’s not to say that there aren’t cases that can’t be validated individually.  There has been a decline in the number of cures for the last one hundred years, and the authors list several factors as the reason for this: increasing efficiency of modern medicine (diagnostic equipment and better definitions for the nature of a condition), moreover Lambertini’s canons that had to be acknowledged to qualify a miracle have actually stood in the way of being able to declare many cases as miracles.

            The requirements for these canons are as follows: (a) must be sever, incurable, or difficult to treat, (b) not to be in a final stage (c) no curative treatment given (d) the cure must be instantaneous (d) cure must be complete without relapse. One can see this is so strict that’s one of the major reasons there are so few official miracles. There are examples from certain periods where Lambertini canons have just been violated, but in do doing they found remarkable cures. In their series of study of twenty five cured patients six were cured of terminally ill diseases, eight were cured in a matter of days or months, or some even years, this is a sharp departure. The canons “seem to have been rescinded” in 2006. They just made it too difficult to find anyone who fills the bill.” It was obvious they no longer applied to what was observed.”[15] That’s one thing that makes for the category I’ve spoken of before of the “remarkable case.” There are only 67 official miracles but 7000 remarkable cases. Those are based upon modern study of the committee not part of this study. Miracles are not for the Catholic Church on the same level as the sacraments or the creeds so belief in them is not obligatory.[16] A parallel is drawn by the author between their work and that of Jacquelyn Douffin. The Pathetical conditions are the same the proportion of tuberculosis neurological disorders and GI diseases were distributed in similar fashion and the manner of the cures were the same.

            The authors find that the history of Lourdes unfolds like the history of medicine itself. The diseases were diverse the accuracy of diagnosis and follow up badly done in the beginning and growing in sharpness and accuracy over time. That is no disproof of miracles. One of the findings of the authors is that “the Lourdes cures have been “beyond the natural course of nature, ” not “contrary to nature” or “breaking natural law.” To give an example they use the distinction between a case of pulmonary tuberculosis considered incurable, vs. growing back an amputated limb, which is contrary to nature, breaking the law of nature.[17] That’s a problematic statement as we will find in the next chapter. If physical laws are nothing more then descriptions of our observations about how the universe behaves than nothing we find can be contrary to that law because that’s what we find happening. On the other to make such a distinction between “the course” of nature, which is based upon our observations, and “laws” assumes form the outset the understanding of a higher law. For skeptic to make use of the distinction is acknowledge the need for a higher sense of order (“law”) as opposed to just they way we observe the universe.

            Mangiapan did the only retrospective study from 1947-76. “Thirteen patients out of twenty-five (tables 3 and 4) died nineteen to fifty-seven years after the cure and without relapse of the disease. For nine subjects living in 2008, the time elapsed since the cure was ten to fifty-four years.”[18] They find that four cases of multiple sclerosis had remissions of four year duration that is equivalent to assumed cure. Four cases of tb were actually cured. The speed of the curse is without known equivalent and makes for remarkable cases. Two were taken out of the study key requirements weren’t met. Of twenty-five they have misgivings about eight. The reasons for this are: (a) all the criteria were not met, (b) lack diagnostic evidence, (c) inadequate follow-up (d) possible influence of possible treatments (e) possible diagnostic error (f) possible diagnostic error (g) relapse (h) outcome in doubt.[19] This means that while eight can be doubted and two discarded seventeen are solidly documented cures. Further findings looking back over the entire history of the phenomena the researchers suggest that about 1/3 of the cases involve cures that were not spontaneous but required days or weeks. The researchers find that there are significant mental factors present and an atmosphere conducive to healing but they don’t make any conclusion about the influence of psychosomatic cures and they don’t try to make such an excuse to “explain” it all. It might also be worth pointing out even though they can’t be studied there’s an “underside” of Lourdes cures of people who are healed in connection prayers involving Lourdes or use of the water away form the shrine who never report in but send information so that a plaque can be put up. This number has been increasing was about ninety-four in 2008. While they cant’ really be claimed as cures they can’t be studied they suggest the possibly of healing outside the domain of Lourdes.[20]

The conclusion of the authors:

Their conclusion is basically: “We don’t really know if God is working miracles at Lourdes or not, the situation is not clear enough to affirm or deny such a cliam. “ Yet they make the frank admission that the way people see it will be determined by their view on religion and belief. While that may seem like a refutation to some, it’s all we need to undermine the closed realm of discourse on the subject. This will be seen in the next chapter.

…the least that can be stated is that the exposures to Lourdes and its representations (Lourdes water, mental images…) in a context of prayer have induced an exceptional usually instantaneous, symptomatic, and at best physical cures of widely different diseases. Although what follows is regarded by some as a hackneyed concept, any and all scholars of Lourdes have come to agree with one of two equally acceptable—but seemingly conflicting and irreconcilable—points of view on the core issue, are the Lourdes cures a matter of  divine intervention or not? Faith is set against science…uncanny and wired, the cures are currently beyond our ken but still impressive, incredibly effective and awaiting scientific explanation. Creating a theoretical explanatory framework could be within reach of neurophysiologists in the next decade…We reached the same conclusion as Carrel some 80 to one hundred years ago “instead of being a simple place of miracles of interest only to the pious Lourdes presents a considerable scientific interest….although uncommon the miraculous cures are evidence of somatic and mental processes we do not know.”[21]

While the findings of Francis et al do not provide conclusive proof of miracles do not allow us state that miracles are scientifically proved, the also reject and disprove the mocking assertions of skeptics that Lourdes miracles are just laughable nonsense to be dismissed with UFO abductions and Bigfoot.

            There are those who will argue that unless the causes are all uniform and proven and pile up a huge number they can’t be miracles because surely if there was a loving God working miracles he would have to succeed every time and have to work them every time he’s asked. We can’t subject God’s will to numbers. We can’t assume we control the process or that God is obligated to heal every time. That’s we should take it case by case and not attaches numbers. Lourdes does represent “extraordinary proof” in the sense that this concept if meaningful in connection with Bayes’s theorem. That concept does not refer to bizarre way out things such as UFO abductions but to whatever stands out form the statistical norm; seventeen out of twenty-five is not bad.

---

[1] Bernard Francis et al, “The Lourdes Medical Cures Re-visited,” Journal of the History of Medicine and Allied Sciences, Oxford: Oxford University Press. (10.1093/jhmas/jrs041) 2012 pdf downloaded SMU page 1-28  all the page numbers given are from pdf

Bernard Francis is former professor Emeritus of medicine, Unversite Claude Bernard Lyon. Elisabeth Sternberg taught at National Institute of Mental Health and The National Institutes of Health, Bethesda, Maryland. Elisabeth Fee was at National Library of Medicine and National Institutes of Health, Bethesda, Maryland.

[2] ibid

[3] ibid

[4] ibid, abstract.

[5] Ibid, pdf page 8

[6] ibid

[7] ibid 9

[8] ibid 10

[9] ibid, 12

[10] ibid

[11] ibid

[12] ibid, 13

[13] ibid 21

[14] ibid 19

[15] ibid 20

[16] ibid they sight Catechism of the Catholic Chruch part 3 section 1 chapter 3 article 2, grace 2003.The Catholic believer may reject all ecclesiastical miracles as pious fables and he may reject modern miracles as imagination.

[17] Ibid 21

[18i] ibid 23 Mangiapan  was president of the medical bureau

[19] ibid 24

[20] ibid, 25-27

[21] ibid 27

 
 from 1960 Hollywood version of Inherit the wind: 
three of my favorite actors:Harry Morgan in background.
 Spencer Tracy as the Clarence Darrow figure 
(Henry Drummond) and Frederick March as the 
William Jennings Bryan figure (Matthew Harrison Brady).



Mano Singham writes a guest editorial for The Chronicle of Higher Education, "The New War Between Science and Religion." Singham has some academic credentials, he is director of the University Center for Innovation in Teaching and Education and an adjunct associate professor of physics at Case Western Reserve University. His article bemoans the fact that The Academy of Sciences is openly making room for religion and accepting the existence of religion as a domain beyond the level of scientific investigation:

The former group, known as accommodationists, seeks to carve out areas of knowledge that are off-limits to science, arguing that certain fundamental features of the world—such as the Heisenberg uncertainty principle and the origin of the universe—allow for God to act in ways that cannot be detected using the methods of science. Some accommodationists, including Francis Collins, head of the National Institutes of Health, suggest that there are deeply mysterious, spiritual domains of human experience, such as morality, mind, and consciousness, for which only religion can provide deep insights.
Prestigious organizations like the National Academy of Sciences have come down squarely on the side of the accommodationists. On March 25, the NAS let the John Templeton Foundation use its venue to announce that the biologist (and accommodationist) Francisco Ayala had been awarded its Templeton Prize, with the NAS president himself, Ralph Cicerone, having nominated him. The foundation has in recent years awarded its prize to scientists and philosophers who are accommodationists, though it used to give it to more overtly religious figures, like Mother Teresa and Billy Graham. Critics are disturbed at the NAS's so closely identifying itself with the accommodationist position. As the physicist Sean Carroll said, "Templeton has a fairly overt agenda that some scientists are comfortable with, but very many are not. In my opinion, for a prestigious scientific organization to work with them sends the wrong message."

....Just a couple of problems with this take on things. First of all labels those who are wise enough to understand that more forms of knowledge exist than just scientific knowledge as "accommodation" is like accepting the Marxist label of all those who have not joined the party was "obstructionist" or the label of all those who dont' want to do it Stalin's way (which means other communists) as "revisionists." Who are these guys accommodating? The enemy of course. Just in using the term this self professed "new atheist" has drawn the battle lines. What's pathetic is the fact that he's not describing a new war he's describing a new peace, but clearly he doesn't want peace. It seems that the world of science has reaches a point where they are willing to accept religion as an area beyond their domain and to strike up a new peaceful co-existence. But the new atheist can't have this. Religion is the enemy it must vanquished and driven out of existence. Any attempt at understanding is mere accommodation, selling out. His rationale:

Those of us who disagree—sometimes called "new atheists"—point out that historically, the scope of science has always expanded, steadily replacing supernatural explanations with scientific ones. Science will continue this inexorable march, making it highly likely that the accommodationists' strategy will fail. After all, there is no evidence that consciousness and mind arise from anything other than the workings of the physical brain, and so those phenomena are well within the scope of scientific investigation. What's more, because the powerful appeal of religion comes precisely from its claims that the deity intervenes in the physical world, in response to prayers and such, religious claims, too, fall well within the domain of science. The only deity that science can say nothing about is a deity who does nothing at all.

....In the first line we can see the problem, the typical atheist understanding of religion ideas as "explanations." everything is science to the worshipers of scinece (scientism) the only possible form of knowledge is scientific knowledge; thus they can't see understanding supernatural as experience they see it as an attempt to explain natural phenomena. If that were the case it would make sense to see science as constantly expanding and taking over the real of SN. But the fact is the term SN was not invented as an expatiation but as a reference to an experience.[1] It is about the experience known as "mystical" which more often than not is understood as an experience of divine presence. The fact of it is he sees science as constantly expanding and taking away all the territory and crowding out the SN because he doesn't see the SN as having any basis in reality becuase it's not derived by means that he and his side control. That can't acknowledge any basis to it because to do so they would have to accept the notion of the validity of other forms of knowledge. He here pulls a bait and switch:
....In setting up a straw man argument he quotes what he terms a spurious argument" by NAS, the arguemnt is "many scientists and theologians have written about how one can accept both." But then in answering the argument he reduces it to "But the fact that some scientists are religious is not evidence of the compatibility of science and religion." That wasn't the argument, the argument was that both scientists and Theologians write about how both can fit together. So it's not just an argument by association that he reduces it to, but that intellectual content goes into proving the compatibility, a content that he doesn't even acknowledge let alone try to answer. He says: "As Michael Shermer, founder and editor of Skeptic magazine, says in his book Why People Believe Weird Things (A.W.H. Freeman/Owl Book, 2002), 'Smart people believe weird things because they are skilled at defending beliefs they arrived at for non-smart reasons.'" That's just a means of dismissing the intellectual content without examining it. Some atheist guy says "this this stuff is no good but smart people are adept at making it seem good," so that means I don't have to investigate it now. That does not relieve us of the responsibility to investigate the contest becuase it totally side steps the issue "if they are smart why do they believe it in the first place?" Besides all of that why should we allow the atheist to set the definition and tell us "this is wired stuff." He wants 3% of the world population to tell 90% "your ideas are the wired stuff." Not by any stretch of the imagination can this be possible.
....Religion is a hell of a lot more than just an intellectual proposition. It's a way of life, it's culture, it's all our most cherished aspirations, self understanding, and sense of meaning in reality. Putting God concept in the "wired" category is reducing God to the status of being a thing in the universe. It's making God out to be just another thing added to the universe. A single piece of baggage that can be ejected as easily. That's necessary for the reductionist who has to see all reality as being one thing,that one thing is him, what he can control with his mind,[2] or what he gains the illusion of controlling because he's rented out his brain to the thought police to be used as they see fit, thus making him a small part of the controlling apparatus of all human thinking and understanding. The idea that this evil enemy that made him the ting he hates most (himself) is a real damper on this single reality that blows his illusion of control. Why should we assume that the standard is the atheist view so that departure from it is the "wired idea?" If the New atheist are as brilliant as they want to believe they are how do we know they aren't the "smart people who believe wired things?" Why Should we allow them to set the agenda? Especially when their views are represented by 3% of the population and belief in God is represented by 90%?[3]
....He spends the rest of the time trying to draw analogies between the Scopes Trial and the new situation. That's just circular reasoning because it assumes the standard is already set as the new atheist's view point and all opposition to that view is relegated to the category of "wired stuff" and put in with Scope's view. The problem is Scopes was a creations and we are not talking we are talking about scientists. We are not talking about just scientists who believe in God we are talking about both scientists who are willing to accept that belief can be a both valid and beyond scientific scope even if they don't believe in God, and Theologians and other believers who accept the value of science but still understand their faith as compatible with that value. To the New Atheists they are accommodating the enemy but to the rest of us they are the normal people because they represent over 90% of everyone. In that we also see another value to the concept of scientists who believe in God, not just that they do, not just that there's a content they have to talk about, not just that they are smart and they believe in something, but that they don't accept New Atheism as the standard of human rationality. They don't want to set the bar according to New Atheist ideology and the represent the majority of the scientific community (if the NAS is really the great hallmark of science that atheist have argued in the past that it is). It seems in reality that there's a new peaceful co-existence bewteen  science and religion not a new war. New Atheists want to go back and fight the old war again, re-living a victory they can't match now, trying to pretend that all religious belief is on a par with the Mathew Brady character form Inherit the Wind.


 Sources:

 [1] My article on the truemenaing of supernature has appeared both in this blog (see "the Original Christian Concept of the Supernatural,"August 15,2012 URL:http://metacrock.blogspot.com/2012/08/normal-0-microsoftinternetexplorer4.html ) and on my webstie The Religious A prori. URL: http://religiousapriori.blogspot.com/2012/09/the-empirical-supernatural.html
[2]Richard H. Jones, Reductionism: Analysis and the Fullness of Reality. Cranbury, New Jersey: Associated University Presses, 2000, 39. Google books online preview:
URL: http://books.google.com/books?id=sUgnio874NUC&pg=PA39&lpg=PA39&dq=revolution+against+reductionism&source=bl&ots=RfQNUal7yQ&sig=Wputdv-lWVTdRJ0lJem2hrXHKZI&hl=en&ei=rWusTp3zG4risQLZzKXdDg&sa=X&oi=book_result&ct=result&resnum=3&ved=0CCQQ6AEwAg#v=onepage&q&f=false
[3] Metacrock, "How Many Atheists Are there?" Doxa: Christian Thought in the 21st Century, Online Resource, URL: http://www.doxa.ws/social/percentage.ht