The object of this paper is to show and comment on the present attitude of the Church of England, and of the Churches in communion with her, towards psychic healing: but it may be advisable to remove at the outset one or two misconceptions. With the theory and practice of the Church in this country before the Reformation I am not now concerned. It did not differ essentially from that of the Churches on the Continent. But it should be noticed that a large number of centres for psychic healing, spiritual hospitals, if one may use the term, were removed by the destruction of shrines. In the medieval Church the healer, with his specific charisma, was generally one who was reputed a saint; and usually he healed more people after his death than before. The curious in this matter may consult the evidence gathered in Dr. Abbott’s ‘St. Thomas of Canterbury,’ and I think an unprejudiced reader will gather from that book conclusions somewhat different from those expected by the author. After the Reformation what signs are there of psychic healing encouraged and sanctioned by the Church? We are compelled to answer that, in spite of great need, there is very little evidence of an intelligent effort at mental therapeutics. ‘In spite of great need,’ I say; for this country and Scotland were affected most terribly by the disgraceful witch mania which raged over Europe, especially in the Protestant countries. There was ample material for the quiet, consoling influence of psychic healing; but alas! the unfortunate ‘witches’ were left to the mercy of scared judges and malicious finders, to the horrors of the trial by floating, or the ordeal of the secret mark. The Church was, apparently, bigoted and powerless. Yet the existence of an official power, inherent in the Body and acting normally through the Ministers of the Church, was recognised officially in the Canons of 1603–4, which, of course, are still of authority. In the 72nd Canon we read: ‘No Minister or Ministers shall, without the Licence and direction of the Bishop of the diocese first obtained and had under his hand and seal, appoint or keep any solemn Fasts.... Neither shall any Minister ... presume to appoint or hold any meetings for sermons ... nor, without such licence, to attempt upon any pretence whatsoever either of possession or obsession, by fasting and prayer, to cast out any Devil or Devils, under pain of the imputation of imposture or cosenage, and deposition from the ministry.’ It is evident from this that, however little it was used, the Episcopate was regarded as possessing the power to licence exorcisers who might deal with diseases that we should call mental.