Medieval Saint in modern England: Dorothy Kerin

Medieval Saint in modern England: Dorothy Kerin

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Miss Dorothy Kerin was a most unusual woman and amazing saint in the “Catholic” usage of the word as one fully sanctified and manifesting selfless love for others. She was also an anointed healer and prayer intercessor, as well as competent administrator to a several large healing institutions. She took a vow of celibacy as a young woman and was faithful to it, yet was a mother to nine orphaned children. She loved the Anglo-Catholic liturgy and worship she was raised in, but she was also deeply evangelical, and gracefully ecumenical towards all Christians. The visitor’s books of her healing establishments told of people of differing faiths and nationalities coming at all hours of the day and night seeking help for their bodies and souls.[1]

Dorothy experienced many visions and revelations from Our Lord, and could rightly be called a “mystic” in its authentic sense, i.e., a person gifted by God with frequent spiritual visions. In fact, she might be best described as an “evangelical mystic.” Among her revelations/visions was one in which an angel showed her that religious “works” were futile in gaining heaven; only the blood of Jesus was effective in salvation.[2]

Like the great Catholic mystic and nurse, St. Catherine of Sienna, Dorothy Kerin combined a life of intense prayer with medical service to the sick. Like St. Francis of Assisi, she had a special love and understanding of animals. Horses roamed the fields of Burrswood (her last and greatest healing establishment) and birds filled her aviary. Once a small white budgerigar was attacked by the ocher birds and found on the aviary floor near death. Dorothy slept with the little bird snuggled in her hand next to her cheek. It was soon flying, completely healed.[3]

Dorothy was particularly close to her red setter, Bruno, who was with her from the beginning of her healing ministry and with her for fifteen years. Dorothy and all close around her loved the dog who was known as “The Brown Verger” because he “processed” into the chapel services at Chapel House wagging its tail as if it were a liturgical banner.



Dorothy Kerin was born into in a modest and devote Anglo-Catholic household in Northern Ireland (November 28, 1889). Dorothy enjoyed an early childhood that was happy and deeply spiritual. Dorothy’s mother recalled, “[E]ven as a tiny child she had an immense love of all that pertains to the spiritual, caring little for the amusements which children are wont to indulge in, and preferring pictures of angels and religious subjects.”[4] Dorothy herself spoke of feeling God’s presence ever since she could remember.

This season of happiness came to an end at age twelve when her father, who she dearly loved, died suddenly. This shock and grief precipitated in Dorothy a rapid physical decline with a cycle of serious illness and suffering. She contracted diphtheria, which was followed by pneumonia, pleurisy, gastric ulcers and diabetes, and finally, tuberculosis. Within five years she was bedridden and totally incapacitated. During this long period as an invalid Dorothy bore her illness with unusual patience, courage and cheerfulness. Her mother recalled how “The terrible sufferings of those five years proved she possessed the great patience of which her childhood had given promise…”[5] From her bedside Dorothy even developed an intercessory prayer life. Neighbors who visited her noticed that their problems were solved as the Lord often quickly answered their prayer requests due to Dorothy’s intercessions.

In spite of medical attention and the many prayers on her behalf, Dorothy’s condition steadily grew worse. By age seventeen she was a mere skeleton of a girl, wracked with stomach pains, partially blinded, and her legs covered by tuberculin sores. She was so weak she could not lift her head unassisted.

“…my condition was quite hopeless, according to the doctors, and for the last fortnight of my illness I was unconscious and blind, this being due, the doctors said, to tubercular meningitis… Dr. Norman [the attending physician] warned my mother that death might occur at any moment, and thought it very unlikely that I should live through another day. Of all this, however, I was oblivious, for Our Blessed Lord in his mercy did not let me know the terrors of blindness, but showed me spiritual realities. The whole fortnight to me was as one beautiful day, passed in an indescribably lovely place, where everything, both to see and feel, was exquisite harmony.”[6]


Miraculous recovery:


On Sunday morning, February 4, 1912, Dorothy received communion from her parish priest, and experienced the first part of her healing: “[As] the priest came towards my bed with the chalice, I saw a wonderful golden light radiating from it, which enveloped the priest…it was a beautiful experience, and the divine presence was indeed a reality.”[7] Then Dorothy fell again into semi-consciousness. She saw angels coming towards her and she expected to die and be taken to heaven. Instead, an angel announced: “Dorothy, your sufferings are over. Get up and walk.”[8]

            Despite not having walked for five years, she stood up, much to the amazement and terror of her mother and sisters, and unwaveringly walked downstairs to the kitchen. She ate a full meal of meat and pudding. She had not been able to retain solid food for over a year, but this meal caused no problem. Dorothy went back to bed and while asleep, was miraculously transformed from an abscess-ridden skeleton of a girl into a lovely, normal-weight young woman (she gained 42 lbs. during her sleep).[9] She awoke as if disease had never touched her. She had to dress in a blanket or wear a dressing gown until new clothes could be made for her.

The reports of this astonishing healing spread quickly, and both the local and London papers investigated. Reporters interviewed doctors, nurses and neighbors who had witnessed this astounding healing. Her attending doctors and nurses recorded the natural impossibility of her healing. Her recovery remains to this day among the best documented cases of radical, instantaneous healing and bodily transformation.[10]

School of Prayer

Dorothy gave testimony of her healing miracle at churches and religious organizations throughout England. Unfortunately, she accepted invitations from the Theosophical society and other cult groups. Dorothy needed to learn discernment. Providentially, an Anglican priest, Father Langford-James, and his wife took Dorothy into their home as their spiritual daughter.

A better spiritual direction team could hardly be found in all England. Mrs. Langford-James was a devout woman and an expert in liturgical music. Father Langford-James had a doctored in Theology and was also a deeply prayerful person. He had read extensively in the field of contemplative prayer. To direct Dorothy he mainly relied the latest work in Catholic spiritual direction, the book by Fr. Augustine Poulain, S.J., The Graces of Interior Prayer (first published in 1901).[11]  That book is now recognized to be a masterpiece of Catholic theology on spiritual direction, contemplative prayer, and discernment.

When Dorothy moved into the Langford-James household, (1915) she began fourteen years in training in the disciplines of the spiritual life and the art of prayer. It was a life built on love, humility, obedience, and purgation of all sin. The routine included daily examination of conscious, frequent confession and spiritual direction, and hours of prayer. During these years Dorothy experienced visions and spiritual tests, including dry periods when prayer ceased to give her joy. St. John of the Cross called this testing stage the “dark night of the soul.” Yet there were periods of great joy in prayer and even ecstasy or “union with God,” considered the highest stage prayer in Catholic theology. Dorothy also continued to grow in experience and power of intercessory prayer.

As an Anglican, Fr. Langford-James was aware that there were certain exaggerations and dangers in Catholic theology, as in the matters of asceticism (including not bathing), extreme fasting, and total separation from “the world.”[12] Fr. Langford-James directed Dorothy to avoid these extremes. Dorothy followed the normal Lenten and Advent fasts meticulously but went no further. She bathed regularly and was particularly careful is wearing neat, clean clothing. She performed normal household duties and took various responsibilities in parish life. Dorothy particularly loved teaching Sunday school for young children, and led a troop of Brownies.

Dorothy’s Stigmata

Not long after Dorothy settled into the routine of the Langford-James household, she received the stigmata of Christ’s crucifixion, which some say were first given to St. Paul (Gal 6:17). [13] These marks reproduce Jesus’ wounds of crucifixion on the hands, feet and side, an occasionally occur to persons who have a deep regimen of prayer. The first mark appeared on Dorothy in December of 1915 on her left hand. The others followed quickly. They were extremely painful, and Fr. Langford -Jones was able to explain to Dorothy that they indicated that she was especially chosen to share in Christ’s suffering for the sake of His Body. We need to cite the appropriate scripture, as many Protestant brethren have trouble with this. Paul wrote in his letter to the Galatians:

Now I rejoice in what I am suffering for you, and I fill up in my flesh what is still lacking in regard to Christ’s afflictions, for the sake of his body, which is the church. I have become its servant by the commission God gave me to present to you the word of God in its fullness. (vs. 24-25)

Dorothy was distressed that the stigmata would draw attention to her and was reluctant to show them. Fr. Langeford-Jones prevailed on her to show them to a select group of clerics to verify the occurrence. Also, to convince several of them who were weakening in their faith that the Church’s account of the stigmata was no myth.[14] The raw, bleeding stage of the stigmata faded after two weeks, but left a light scaring, and the areas of the stigmata remained tender to the touch throughout her life.

A crisis came in 1929. An American Episcopal priest who had an interest in healing and had corresponded with Dorothy came to England to ask Dorothy to marry him. She turned him down gently but firmly, because she had vowed to of chastity, poverty and obedience.”[15] The American then got into a heated argument with Fr. Langford James, saying that it was “the Devil’s work” to keep Dorothy secluded. Although the accusation was ungracious, it was not entirely unfounded, and triggered reflection and prayer and some arguments at the Langford-James household. Mrs. Langford-James asked her to leave. Dorothy left and began a public ministry of healing prayer in a small cottage which she shared with her mother. This was immediately successful, but soon overtaxed the cottage.


The first healing home:


Dorothy felt led by the Lord to look for a place to establish her healing ministry. Not far from her mother’s home, in the section of London called Ealing, was a modest ten-room house. Without any money to start, but with the Lord’s guidance, she was able to buy, renovate and move into it within ten months. Before the end of 1929 “Saint Raphael’s,” as the healing home was called, opened its doors. It was dedicated with a Eucharist celebrated in its tiny, six-person, attic chapel. The Bishop of Southampton officiated. This little room was perhaps the most important one at St. Raphael’s. Few patients saw it, but every night, after everyone retired, Dorothy would ascend the winding iron steps and enter the chapel for hours of intercessory prayer on their behalf. Patients often awoke inexplicably better after a night’s sleep.

At St. Rafael’s Dorothy was following the example of the famous George Mueller orphanage of Bristol, trusting in God for its finances, as Dr. Cullis had done (chapter 6). Within months St. Raphael’s was filled to overcrowding, and Dorothy had to stretch her faith once again.

During one of her walks with Bruno, the dog insistently pulled Dorothy to explore a large, abandoned mansion and its extensive grounds. It included a beautiful chapel and was structurally sound, although in need of extensive refurbishing. As she left the building, she heard God’s voice clearly: “Get it for Me.”[16]  The asking price was £5,000, a huge amount of money in 1930. Negotiations reduced the selling price to £3,700, a small miracle in itself. This was partly due to the fact that the son of the owner, Robert Petitpierre, was very supportive of Dorothy’s ministry. He later became an Anglican monk, then abbot (head of the monastery) and a recognized authority on exorcism and possession.[17] Dorothy began to “pray in” the money for the project. Typically, unexpected donations began arriving in small and large amounts. A large check arrived from a friend who wrote, “My dear, I have received some unexpected dividends and feel God asks me to send it to you. I have no doubt you will find some good use for it.”[18]

Many problems had to be overcome. Enough money arrived for the down payment and renovation, and the work proceeded with unusual rapidity. Top quality furnishings and decorations were donated to fill the freshly restored rooms. However, after moving in, a financial crises hit as a bank note of £500 was due. There was no money for the note. Dorothy wrote a check for the amount placed it on the chapel alter. Within a few days donations arrived in the mail to cover it exactly.[19]

The mansion and grounds were consecrated by the Bishop of Woolwich in October of 1930. It was dubbed appropriately “Chapel House.” He specifically allowed the chapel to store the consecrated elements for use by the sick whenever they might request it. This was an unusual privilege for a private chapel, but it was a great assistance to the healing ministry at Chapel House. At the time there was some dispute among theologians and clergy as to wither layman had the authority to use the “laying on of hands” for prayer (recall that James Moore Hickson had similar opposition). The Archbishop of Canterbury, Dr. Lang, a personal friend of Dorothy, publicly encouraged Dorothy to do so in her healing ministry. That and put an end to the debate.[20]

Dorothy first attempted to run Chapel House like St. Raphael’s, on a donation basis. But this did not provide enough income for minimum expenses. After much prayer, Chapel House was restructured to be a licensed nursing home. This allowed a standard fee to be set, and from the income this generated, plus donations, many persons were admitted without any payment whatever. Establishing a fully qualified Christian nursing staff was another challenge. Again’ God provided just the person through Sister Rose Friend, an Anglican nursing nun, who first came to as a patient, but returned to head the nursing staff.

Significantly, the licensing process shows that by 1930 Dorothy’s charm, holiness and healing gifts had gained the hearts of many of the leading figures of the British religious and political establishment. The legal paperwork to establish Chapel House as a nursing home was endorsed by the Archbishop of Canterbury, the Archbishop of Corinth, three other bishops, several peers, a major general and vice-admiral, and several members of the Royal household.[21]  Not miraculously, it was whizzed through to approval. Recall that Mr. Hickson, who had much fewer connections with the elites, failed to have his establishment licensed.

Dorothy insisted on having her healing homes be filled with things of beauty, especially in the furniture and paintings (like Dr. Cullis). In her intimate prayer times with the Lord, she came to understand that the Lord loved beauty. One Easter there was no money for lilies for the altar. Dorothy resigned herself to making do with flowers from the garden. A patient recalled: “Easter Eve, 7:30…. A knock on the front door and a large, long box was brought in. Imagine our joy when we found lilies, abundant lilies, and a card from an American friend Dorothy had only seen once.”[22] There were some “practical” church people who saw flowers, gracious furniture and paintings as extravagances, but Dorothy explained that in ministering to the sick she was ministering to her Lord himself, and that “nothing was too beautiful for Him.”[23]

The healing ministry at Chapel House was a mix of normal medical practice and Christian healing prayer. Dorothy personally prayed with the laying on of hands for her patients, as did others on the staff. The sacraments, as a healing vehicle, were important to Dorothy. Chaplains anointed the patients with oil, and the ill were encouraged to receive communion as a healing sacrament. Patients received physical and spiritual healings at the communion rail. Besides all of this, Dorothy daily carried out hours of intercessory prayer on the patient’s behalf just as she had done at St. Raphael’s

Dorothy operated as both the Lord’s healer and His “seer.” Let us clarify this biblically because there is much confusion among Christians about the issue of seer. One of the defining scriptures is found in 2 Kings 5, the story of Naaman cured of leprosy. Elisha refused to take payment for the healing miracle, but his servant Gehazi ran after Naaman and caught up to him, and said that Elisha did indeed have need of payment, a lie. Naaman gladly obliged and gave Gehazi money and clothing.

When Gehazi returned to Elisha’s home he was questioned by the prophet, and lied again, saying nothing had occurred. Elisha responded:


But Elisha said to him, “Was not my spirit with you when the man got down from his chariot to meet you? Is this the time to take money or to accept clothes—or olive groves and vineyards, or flocks and herds, or male and female slaves?  Naaman’s leprosy will cling to you and to your descendants forever.” Then Gehazi went from Elisha’s presence and his skin was leprous—it had become as white as snow. (2 Kings 5 26-27)

There was a similar incident in Dorothy’s life related by her long-time housekeeper and confident Marina Chavchavadze. In this incident Dorothy was away when one of Marina’ relatives visited her and began talking ill of Dorothy and her ministry – she was intensely jealous of Dorothy. Marina understood that she should not remain silent and defend Miss Kerin but chose to remain silent to avoid a confrontation. Marina records:


When she [Dorothy] returned she asked after my relative. I gave a non-comital answer, feeling guilty at having compromised with my conscience. Dorothy then proceeded to describe every detail of that evening, where we sat and how we were dressed, and finally every word that was said. I felt utterly convicted, for she had witnessed my silence, my line of least resistance. When I expressed my distress, Dorothy comforted me by saying that repentance wipes out all records of our misdeeds…[24]


Dorothy also had several incidents of miraculous angel protection. She recorded:


In October 1912 I had occasion to take a motor bus at Camberwell, with the intention of visiting a sick woman in Kennington. I was going up the steps, and had nearly reached the top when quite unexpectedly the bus gave a lurch forward and flung me off into the road. The base of my spine struck the curb, and I felt a horrible numbness creeping over me, when suddenly I found myself enveloped in a beautiful blue light and distinctly heard a voice cry, “God is love.” Then in less time than it takes to write, I was lifted by unseen hands on to the platform of the bus, and ran gaily up to the top…and continued my journey in comfort.[25]


Healing miracles


Chapel House was staffed with certified doctors and nurses. And it was these medical professionals who witnessed to the stream of miraculous cures that is most

impressive.[26] A nursing sister described a “little nearly blind seamstress” who could no longer see to sew who showed up unannounced on the doorstep of Chapel House. Dorothy found a way to fit her in an impossible schedule, and “never will I forget that little ecstatic figure, hands clasped, face uplifted, chancing, ‘I can see! I can see! Oh thank Him,’ and Dorothy kneeling behind her all light…” [27]  In fact, patients and staff often described a beautiful light that surrounded Dorothy or seemed to fill the buildings she entered.[28]

An American woman physician from Boston suffered from deafness. This became an increasing problem in her practice, and she sensed she should go to Chapel House and have Dorothy heal her. During the doctor’s time at Chapel House, she heard from the Lord that she was to give up her place to someone who couldn’t afford the fees. As this lady prepared to leave, Dorothy laid hands on her and felt the Lord’s touch. Later as the ship reached mid-ocean the doctor found her hearing had been fully restored.[29] On occasions, Dorothy would arrange a time of day when she would pray long-distance prayers for healing when a needy person could not get to the healing home The Lord honored these long-distance prayers.

There was always a waiting list of patients wanting to enter Chapel House. One after the other, Dorothy added six more adjacent houses to the healing complex. Always, the needed vacant houses came up for sale, and funds miraculously became available. Church cover and submission to authority was important to Dorothy, and she sought and obtained the full cooperation of the Anglican hierarchy for each of her projects. Each new addition was dedicated by a Eucharistic service, attended by bishops, priests and supporters. In turn, Dorothy made special efforts to serve exhausted priests and nuns who often came as patients to Chapel House.

World War II

Dorothy had a vision from the Lord just before war broke out of much suffering for the people of the United Kingdom, but eventual victory. When war did break out (September of 1939) she immediately built an air raid shelter in front lawn and flower garden. One morning during the Nazi blitz she had premonition that Chapel House was in danger, and prayed the Jesus prayer aloud for hours. Indeed, that evening a bomb fell close by but did nothing but shatter some windows.[30] Chapel House suffered no serious damage during the war nor was a single person seriously injured.

During the Battle of Britain (July 1940 to September 1941) Air Marshall Downing, who commanded the Royal Air Force, came to her worn out by the weight of his responsibilities and the fact that he had to send so many young men into combat. Dorothy was able to pray for him and calm him so he could resume his duties.[31]


Dorothy as “single mother”


Although Dorothy Kerin never married, the Lord made it clear to her that she was to be mother. During the war she adopted her first war orphan, little baby Ann. There would be eight more babies, five girls and four boys in all. The children came one by one, sometime plucked from the rubble of bombed building. They brought much joy to Dorothy’s life. Understandable, she had some difficulty raising the nine children, who were, as she put it, were outgoing and “high spirited.” At one point Dorothy needed to spend extra time at one of the healing homes and the youngest, Philip, prayed that Jesus would “dead” the patients so Mummy could stay home. Another time a visiting nun was asked by little Priscilla, “Are you going to marry and have babies?” The nun answered, “No dear I hope one day to be the bride of Christ. Priscilla added happily, “Oh, then, you will be a Kerin, because He’s a Kerin, He’s our father.”[32]

Even the very little children understood healing prayer. Once when Dorothy was praying at the bedside of Priscilla who lay injured with a fractured skull, the child opened her eyes and said, “Mummy, did Jesus tell you to do that? cause all wee headaches have gone — all

wee of them.”[33] Those who spent time at the Kerin residence felt that it was a house of God and a house of laughter, happiness, and children.


After the War, the infamous London smog, caused by burning brown coal for heating, became a serious problem. The unhealthy air was making life difficult for the patients.[34] The Chapel Hill complex was sold, and Dorothy purchased and renovated as the new healing home a magnificent old estate, Burrswood. It was located in the countryside in Kent. She received a detailed vision from the Lord for a new chapel at the center of Burrswood. When completed it became famous as one the most beautiful churches in England. Burrswood kept on as a hospital until 2020.

It was after the war that Dorothy became better known internationally. Bishops and notable figures of the world-wide Anglican communion flocked to visit Burrswood. In 1959, at the age of seventy, she plunged into an arduous international mission tour. Like the John Moore Hickson tour thirty years earlier, it was designed to preach the healing Christ to the world-wide Anglican church. Dorothy visited and ministered churches in Sweden, France, Switzerland, Ireland, and the United States. The Episcopal healing order, the OSL (Order of St. Luke – see below) sponsored her trip to the United States. Dr. Alfred Price, Warden of the OSL, escorted Dorothy through her North American tour.[35] Her healing witness made a great impression on the audiences in this country.

America had just experienced a wave of Pentecostal evangelist-healers such as the famous Oral Roberts. Most Episcopalians had little understanding or tolerance for their exuberant and non-sacramental approach to healing. Thus, for many Episcopalians and other “mainline” Christians, the entire Christian healing ministry was written off as “mere emotionalism.” Miss Kerin’s dignified demeanor, her holiness of character, her sacramental and ecclesiastically submitted ministry could not be so easily dismissed. Her witness was especially encouraging to those with high church tendencies and to Anglo-Catholics.

The tour was wonderfully successful, but also physically tiring. She had spent most of her adult life overworked in her multiple roles as administrator, healing minister, spiritual counselor, mother and of course, prayer intercessor. This taxed her body and weakened her heart. 1962 was the year of the Golden Jubilee of Dorothy’s miraculous healing, and along with the celebration at Burrswood she was to be the featured speaker at a healing conference in Dublin. Invitations also poured in from Canada, South Africa, Australia, New Zealand. She was considering these as well as a return to the United States in the fall. But this was not to be.

Doctors, nurses and friends shared with Dorothy that she was over-taxing her weakened heart. Then minor heart attacks forced Dorothy to stay many days in bed. She went back to work but collapsed on Christmas day and did not get out of bed. She died on January 26th1963. With her attending physician at her bedside.  He announced her death at the Burrswood church, saying,

Dorothy looked very beautiful as she lay on her bed in the still majesty of death. All trace of suffering had gone from her face: it was translucent and ethereal, shedding a radiance from her those heavenly places to which she had gone, and there was about her an exquisite scent of flowers….She wore the expression of one who was listening…surely to the Voice she knew so well…”[36]

Such phenomenon, as restored complexion, and the smell of flowers are well recorded in the lives of Catholic saints and mystics, and less so in the accounts of Protestant heroes of the faith. This is so largely because Protestants often do not much pay attention to supernatural events, as cessationist theology blocks that understanding.[37] But the phenomenon is ecumenical. Corrie Ten Boom, the Dutch Protestant/charismatic evangelist was arrested with her sister Betsie during World War II and sent to a German concentration camp. Their offense was hiding Jews. Her sister died at the camp of starvation and over-work. Corrie saw her body right after she died. She had miraculously recovered much of her depleted body tissue and weight, looked youthful and had a similar heavenly expression as Dorothy’s.[38]

Dorothy Kerin’s legacy survives to this day as a well-remembered and loved saint and Christian healer among the Believers in the UK. Her books, and books about her, continue to sell and are widely available, inspiring readers worldwide. Her work was influential in the United States and Canada especially through her friendships and contacts with the OSL.

[1] Dorothy Kerin, Fullfilling: A Sequel to the Living Touch (London: James Clarke & Co., 1952)  24.


[2] Dorothy Kerin, The Living Touch, (Tunbridge Wells, England: Courier, 1961), 44-45.


[3] D. Musgrave Arnold, Called By Christ to Heal London: Hoddr and Stughton, 1972). 101.

[4] Ibid., 49.


[5] Ibid., 50.

[6] Ibid., 7-8.


[7] Ibid., 8


[8] Ibid., 11.

[9] Marina Chavchavadze, Dorothy Kerin As I Knew Her (Tumbridge Wells: KSC, 1995). 3


[10] See the appendix to Kerin’s, Living, for contemporary newspaper accounts.


[11] Augustine Poulain, S .J., The Graces of Interior Prayer, Trans. by Leonora Yorke Smith, (St. Louis,: B. Herder Book Co, 1950), 1st ed. in French, 1901. Thankfully still in print., with the classic sections on discernment republished in another volume.


[12] Arnold, Called, 16.


[13] On the stigmata, see Herbert Thurston’s SJ., The Physical Phenomenon Mysticism (London: Burns Oates, 1952) chapter 2. Fr. Thruston is not uncritical and reports that some stigmata phenomenon can occur in neurotic and unsanctified persons, or may be reproduced with hypnosis.

[14] Morris Maddocks. The Vision of Dorothy Kerin. (Eagle; Gilford,1996), Chapter 7.

[15] Ibid., 64.

[16] Kerin, Fulfilling, 30.


[17] Dom Robert Petitpierre, ed., Exorcism: The Report of a Commission Convened by the Bishop of Exete, (London SPCK, 1972).


[18] Arnold, Called, 80.


[19] Kerin, Fulfilling, 32.


[20] Arnold, Called, 84.


[21] Kerin, Fulfilling, 43.


[22] Ibid., 57.


[23] Arnold, Called, 72.

[24] Marina. Dorothy Kerin, 27.


[25] Kerin, Living,, 21.


[26]  Kerin’s Fulfilling has chapters written by both patients and staff attesting to the Lord healing emotional and physical ills through Dorothy’s prayers.

[27] Kerin, Fulfilling, 25.


[28] Kerin, Living, 28. This too was often reported in the lives of the great saints. See: Herbert Thurston, SJ., The Physical Phenomenon Mysticism (London: Burns Oates, 1952), chapter 5.

[29] Arnold, Called, 92.

[30] Maddocks. The Vision. 129.


[31] Ibid., 136.

[32] Kerin, Fulfilling, 109.


[33] Ibid., 111.


[34] The Great Smog of London, of December 1952, may have killed as many as 6,000 persons, and led to major laws limiting coal burning, the chief pollutant, in the London area.


[35] In an interview with this writer (May 30, 1985), Dr. Price related how loving and charming Miss Kerin was, and also that she was absolutely terrified of airplanes and did all her traveling on ship or train.


[36] Arnold Ibid., 213.


[37] Thruston, Physical Phenomenon, chapter 10, see especially 272-273.


[38]  Corrie Ten Boom, With Elizabeth and John Sherill, A Hiding Place (Eugene: Hendrickson, 2009) 242.

William DeArteaga

William L. De Arteaga, Ph.D., is known internationally as a Christian historian and expert on revivals and the rebirth and renewal of the Christian healing movement. His major works include, Quenching the Spirit (Creation House, 1992, 1996), Forgotten Power: The Significance of the Lord’s Supper in Revival (Zondervan, 2002), and Agnes Sanford and Her Companions: The Assault on Cessationism and the Coming of the Charismatic Renewal (Wipf & Stock, 2015). Bill pastored two Hispanic Anglican congregations in the Marietta, Georgia area, and is semi-retired. He and his wife Carolyn continue in their healing, teaching and writing ministries. He is the state chaplain of the Order of St. Luke, encouraging the ministry of healing in all Christian denominations.

1 Comment

  • Reply November 26, 2023


    THANK YOU William DeArteaga

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