Beyond secularization theories, the diversity of religious transformations in contemporary societies may be noticed in the emergency and consolidation of individualist forms of spirituality as well as in the deinstitutionalization of traditional religious forms, so as in traditional forms of religion resistance and, in some cases, in its hybridisation and resignification. In the Evangelical Christianity setting, although ascetic religions remain —or «disenchanted», in weberian terminology—, the «enchantment» stands, held to permanent regeneracy (Cantón, 1996, 2009). Thus, transcendent experience is decisive, an experience in Christianities also brings together health processes, sickness, assistance and caring within beliefs, practices, performances and interactions. Other modes of assistance face a hegemonic, rational and secular biomedicine (Estruch, 1994), other conceptions about sickness and its treatment that, nevertheless, may be related by social agents (Menéndez, 1996). Body caring, its recovering; suffering and affliction managing are not exclusive of biomedical institutions. Christian Science is an example in diverse Christianity, its mission is «restoring primitive Christendom and its lost health element» (Baker-Eddy, 1936). This paper tries —by means of the Christian Science sources and ethnographic knowledge— to describe the spiritual healing in the Church —as a technique—, focusing the social relationship it provides among the social agents (practitioners, patients, other members) and, also, its entry in a concrete health framework, connected to a particular spirituality, a proper conception of reality and a specific person concept.

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