Religion And Health. James Joseph Walsh

as a rule of nature, amply rewarded in the health and strength of both the children and the mother. In my book on "Health through Will Power", in the chapter on Feminine Ills and the Will, I have pointed out that in spite of the tradition which assumes that a woman's health is hurt if she has more than two or three children, the women of the older time, when families were larger, were healthier on the average than they are now, in spite of all the progress that medicine and surgery have since made in relieving serious ills. Above all, it was typically the mother of numerous children who lived long and in good health to be a blessing to those around her, and not the old maids or the childless wives, for longevity is not a special trait of these latter classes of women. The modern dread of deterioration of vitality as the result of frequent child-bearing is quite without foundation in the realities of human experience. Some rather carefully made statistics demonstrate that the old tradition in the matter is not merely an impression but a veritable truth as to human nature's reaction to a great natural call. While the mothers of large families born in the slums, with all the handicaps of poverty as well as hard work against them, die on the average much younger than the generality of women in the population, careful study of the admirable vital statistics of New South Wales shows that the mothers who lived longest were those who under reasonably good conditions bore from five to seven children. Here in America, a study of more favored families shows that the healthiest children come from the large families, and it is in the small families particularly that the delicate, neurotic and generally weakly children are found. Alexander Graham Bell, in his investigation of the Hyde family here in America, discovered that the greatest longevity occurred in the families of ten or more children. So far from mothers being exhausted by the number of children that were born, and thus endowing their children with less vitality than if they had fewer children, it was to the numerous offspring that the highest vitality and physical fitness were given. One special consequence of these is longevity.

      The spirit of sacrifice brings its own reward. The realization from a religious standpoint that it is better to give than to receive is one of the greatest blessings that a man can have. Nothing is so disturbing to health and happiness—and real happiness always reacts on health—as selfishness, the contradiction of the spirit of sacrifice. All the great writers on the spiritual life have emphasized the fact that nervousness is at bottom selfishness. Conceit is the root of a great deal of unhappiness and consequent disturbance of the health of mind and body.

      CHAPTER IV

      CHARITY

      Charity is usually looked upon as a cure for social, not personal ills. Its activities, while recognized as supremely effective in fostering the health of people who have to live on inadequate means, are not ordinarily considered as reacting to benefit the health of the individual who practices the virtue. Any such outlook is, however, very partial. Religion has always taught that the benefiting of others invariably served to bring down blessings on those who took up the precious duty of helpfulness, blessings which are not reserved merely for the hereafter, but are felt also in this world, which affect not only the spirit but the mind of man. "Blessed are the merciful, for they shall obtain mercy" are the words of the Sermon on the Mount, and it must not be forgotten that that dear old-fashioned word, mercy, which is so often limited to forgiveness in our day, meant in the old time acts of benevolence—"works of mercy", as they were called—and in Luke it is stated that the "neighbor unto him that fell among thieves" was "he that showed mercy on him."

      The personal satisfaction which comes from the performance of these works of mercy represents one of the most active factors that we have for good health and especially for the creation of that background of contentment with life on which good health is commonly developed. The merciful garner some of their reward here in the shape of a less troubled life, so far at least as their own worries might be sources of trouble, and a fuller, heartier existence in the consciousness of helpfulness for others. The words encouragement, discouragement, in Saxon English heartening and disheartening, putting heart into or taking heart out of people, have a literal physical as well as metaphysical significance that all physicians have come to appreciate rather thoroughly.

      Charity is a cure not only for the ills of the social body, but it is also an extremely valuable remedy for the personal ills of those who devote themselves to doing their duty towards others. Vincent de Paul, that great organizer of charity, or as we would call his work in our time, social service—for during and after the great wars in France in the early seventeenth century he organized relief for literally thousands of people in the war zone and afterwards continued his great social work, which was quite as much needed then as our post-war work is now, in the large cities and towns of France—once used an expression in this regard that deserves to be repeated here because it emphasizes this reactionary effect of charity which means so much for health. Vincent said that "Unless the charity we do does as much good for the doer as it does for the one for whom it is done, there is something wrong with the charity." Here is a phase of charity that has been forgotten only too often in the modern time. It emphasizes the fact that the most important remedy for that very serious affection taedium vitae, that sense of the unsatisfactoriness of life which comes to everybody at some time or other, is the doing of things for other people with a whole-hearted feeling of helpfulness.