V
 
 By LYMAN P. POWELL 
 
 The Emmanuel Movement 
 The Art of Natural Sleep 
 Christian Science
 
 ST. JOHN'S CHURCH, NORTHAMPTON, MASS. 
 Photograph by Katherine E. McClellan.
 
 Emmanuel Movement 
 in a New England Town 
 
 A Systematic Account of Experiments and Reflections 
 
 Designed to Determine the Proper Relationship 
 
 between the Minister and the Doctor in the 
 
 Light of Modern Needs 
 
 By 
 Lyman P. Powell 
 
 Rector of St. John's Church, Northampton, Mass.; 
 
 Author of " Christian Science : The Faith and Its Founder," and " Tbo 
 
 Art of Natural Sleep " ; and Editor of " Historic Towns 
 
 of the United States " 
 
 Illustrated 
 
 G. P. Putnam's Sons 
 
 New York and London 
 
 Gbe Imicfcerbocfeer press 
 
 1909
 
 COPYRIGHT, igog 
 
 BY 
 LYMAN P. POWELL 
 
 tTbc ftnfcherbocfcer press, flew fork
 
 To 
 ST. JOHN'S CHURCH 
 
 WHOSE COMMUNICANTS AND CONGREGATIONS HAVE SHOWN 
 
 ME MUCH CONSIDERATION IN THE CONDUCT OF AN 
 
 EXPERIMENT OF MORE THAN LOCAL 
 
 INTEREST
 
 PREFACE 
 
 THIS book is the third in a trilogy of 
 related books which I have pub- 
 lished in the last two years. The first, 
 Christian Science, was written with the 
 purpose of setting forth the merits and 
 demerits of a cult which is attracting wide 
 attention, and incidentally to make clear 
 the principle of suggestion, re-enforced 
 by a novel faith, which Christian Scien- 
 tists employ, without admitting it, in all 
 their healing efforts. 
 
 The second, entitled The Art of Natural 
 Sleep, was the outgrowth of a year's ex- 
 perience in the successful application to 
 the cure of sleeplessness, of the principle 
 of suggestion, re-enforced by the historic 
 Christian faith common to all branches of 
 the Christian Church, in cases due to psy- 
 chical rather than to physical causes; it 
 was designed by the author to be so defi-
 
 vi Preface 
 
 nite in its statements and so comprehen- 
 sive in its facts as to prove conclusive in 
 its arguments. 
 
 The present volume has two ends in 
 view: 
 
 1. To show the possibilities of the 
 principle applied in Northampton to a 
 wide range of cases of so-called nervous 
 functional disorders. 
 
 2. To indicate that far wider reach of 
 the whole Emmanuel movement which in 
 one way or another is destined, I be- 
 lieve, to re-energise the entire Christian 
 Church and to make it more useful to 
 society. 
 
 There were various reasons why this 
 book seemed to me to be called for: 
 
 i. It was needed to complete the 
 trilogy. The specific claims made in 
 the two earlier volumes as to the uni- 
 versal availability of the principle of 
 suggestion for Christians of every fold 
 as well as for the Christian Scientists, 
 could be maintained only by a demon- 
 stration covering a large field. Allowing 
 as liberally as one may for unintentional
 
 Preface vii 
 
 exaggerations, errors, failures, and re- 
 lapses, the reader of this volume will, I 
 am persuaded, be convinced that all 
 the good which Christian Science, New 
 Thought, and various other cults are to- 
 day offering can be obtained without 
 renunciation of the specific faith one 
 holds, whether Catholic or Protestant. 
 2. Religion and Medicine, an epoch- 
 making book if ever there was one, 
 needs to be supplemented. In spite of 
 the clear statement therein found of the 
 Emmanuel principles, there are in the 
 book some terms and concepts un- 
 familiar to lay minds. A book, based 
 upon Emmanuel principles and yet practi- 
 cally free from scientific terminology, 
 ought to carry the good news of "God 
 with us" to many who may not yet have 
 heard it. Dr. Worcester and Dr. Mc- 
 Comb are of course fully competent to 
 speak for themselves again as they have 
 convincingly spoken in Religion and 
 Medicine and they have no responsibility 
 of any sort for this volume; but there 
 would seem to be a place for a book
 
 viii Preface 
 
 based upon a clinical experience some- 
 what different from theirs and written 
 by another hand. It will, at any rate, 
 serve to show the flexibility of Em- 
 manuel methods and the possibility of 
 Emmanuel results outside of Boston. 
 
 3. Ministers everywhere are wonder- 
 ing whether back of the Emmanuel heal- 
 ing scheme there may not be some ideas 
 which can be made use of in the ordinary 
 ministrations of a clergyman, whether 
 he be technically trained in psycho- 
 therapy or not. Nothing has brought 
 me more amazement this year past than 
 the discovery that, apart from the specific 
 healing of the sick, there are many 
 things a minister can learn to do 'with 
 more effectiveness when once he has 
 made the Emmanuel idea his. Some of 
 these things have been suggested in the 
 closing chapter of the book. But all 
 through the book there are glimpses, 
 I trust, of that closer union between 
 minister and people, and also between 
 minister and doctor which, apart from 
 any class or clinic, is sure to enhance the
 
 Preface ix 
 
 usefulness of any minister who brings 
 to a study of the movement a spirit free 
 from bias and from bitterness. 
 
 When I began to write the book, I had 
 some thought of replying to the criticisms 
 for they can all be answered of the 
 ministers and the doctors who have 
 written or spoken recently against the 
 movement. But long before I finished 
 the last chapter it became evident to 
 me that time will answer every question 
 which is entitled to a reply. 
 
 The chief criticisms of the ministers 
 are based on misconceptions of the com- 
 prehensiveness of the Emmanuel idea. 
 The criticisms of the doctors spring either 
 from lack of specific information about 
 psychotherapy in general as it has de- 
 veloped within the last ten years in 
 Europe or from misapprehension natu- 
 rally to be expected as to the Emmanuel 
 movement in its larger implications. 
 While not all the doctors in Northampton 
 believe in the Emmanuel movement in 
 general, I have had from them the ut- 
 most consideration and many of them are
 
 x Preface 
 
 co-operating with me in every detail of an 
 experiment which has already brought 
 about in Western Massachusetts such a 
 relationship between the minister and 
 doctor as did not before exist and has 
 made each useful to the other to the 
 profit of the public. 
 
 To many others I am under nameless 
 obligations. Not only have a numder of 
 my patients been willing I should cite 
 their cases in the interest of science ; some 
 also have seen the larger service to 
 humanity that may be rendered by such 
 testimony as is found in the pages of this 
 book to the power of the mind spiritu- 
 alised to control the body and to drive 
 away certain of its ills. 
 
 The editors of The Ladies' Home Jour- 
 nal, Good Housekeeping, The Congregation- 
 alist, and Psychotherapy have courteously 
 permitted me to reprint in certain of 
 the chapters passages, though usually 
 revised, of articles of mine, which have 
 appeared in their respective journals. 
 The larger part of Chapter I appeared in 
 The Ladies' Home Journal, November,
 
 Preface xi 
 
 1908. Portions of Chapters II and V 
 appeared in Good Housekeeping, Septem- 
 ber and November, 1908. Other sections 
 of Chapter II and much of Chapter III 
 were written for Psychotherapy which 
 has already published in Volume I, No. i, 
 many of the facts and statements made 
 in Chapter III. 
 
 The editor of Psychotherapy deserves 
 a special word of gratitude because his 
 journal is a course of study rather than a 
 magazine and all of its articles are there- 
 fore copyrighted. The Congregationalist, 
 in its issues of August i, 1908 and Decem- 
 ber 12, 1908, contains in articles I wrote 
 for it some of the ideas and sentences to 
 be found in Chapter VIII. 
 
 But the book as a whole will seem, I 
 trust, to possess the same unity the reader 
 would perhaps have found in it had none 
 of its contents first seen the light in 
 magazines. 
 
 To Mr. George P. Morris, the Reverend 
 Howard A. Bridgman, D.D., and the Rev- 
 erend Chauncey J. Hawkins I am grateful 
 for special courtesies, and the book could
 
 xii Preface 
 
 not have been written at all but for the 
 unfailing consideration of my wife, Ger- 
 trude Wilson Powell, who has given me 
 in the home the conditions which have 
 made it possible for me to write the book 
 without neglecting any of my parish 
 duties. 
 
 L. P. P. 
 
 ST. JOHN'S RECTORY, 
 NORTHAMPTON, MASS. 
 January i, 1909.
 
 CONTENTS 
 
 CHAPTER PAGE 
 
 I. WHAT THE EMMANUEL MOVEMENT 
 
 Is i 
 
 II. THE CLINIC IN A COLLEGE TOWN. 16 
 
 III. A YEAR'S RESULTS ... 33 
 
 IV. THE TREATMENT OF THE NERVOUS. 53 
 V. THE QUEER ONE IN THE HOUSE. 83 
 
 VI. THE CURE OF THE ALCOHOLIC . 104 
 
 VII. THE MISCELLANEOUS CASES. . 127 
 
 VIII. THE MOVEMENT AND THE CHURCH. 144 
 
 NOTES ..... 167 
 
 SOME BOOKS TO READ . .181 
 
 INDEX 189 
 
 xiii
 
 ILLUSTRATIONS 
 
 PAGE 
 
 ST. JOHN'S CHURCH, NORTHAMPTON, MASS. 
 
 Frontispiece 
 Photograph by Katharine E. McClellan 
 
 AN OLD STREET IN NORTHAMPTON WHERE 
 GEORGE BANCROFT ONCE LIVED. JENNY 
 LlND SPENT HER HONEYMOON HERE . 1 8 
 
 THE RECEPTION ROOM . . . . 32 
 THE RECTOR'S STUDY .... 54 
 
 THE SITE OF JONATHAN EDWARDS'S HOUSE, 
 WITH THE ELM WHICH HE PLANTED 
 FACING IT . . . . . 144
 
 The Emmanuel Movement 
 in a New England Town 
 
 CHAPTER I 
 
 WHAT THE EMMANUEL MOVEMENT IS 
 
 THE world is growing more religious. 
 Men to-day are thinking, reading, 
 talking about spiritual things who a 
 while ago were bored by the mere mention 
 of them. The impression is both widen- 
 ing and deepening that religion can do 
 more for men than it is doing now. A 
 vision of a Christ who heals the body and 
 the mind as well as soul is brightening 
 before the world's imagination. Not since 
 Ambrose waved his emperor away in 
 proud disdain from the Milan Cathe- 
 dral and the golden-mouthed Chrysostom
 
 2 The Emmanuel Movement 
 
 walked the Euxine sands without a 
 hearing have men been so inclined as 
 now to sing : 
 
 " Thy touch has still its ancient power 
 No word from Thee can fruitless fall.'' 
 
 Many of the doctors are giving im- 
 pulse to this drift of thought and feeling 
 by a curious depreciation of their pro- 
 fession and its agencies. Professor Soil- 
 man calls therapeutics "a confusion" 
 rather than an art or science. Drugs 
 are in the minds of many "almost mori- 
 bund," says Dr. Barker of Johns Hopkins. 
 Their place will soon be taken, Sir Fred- 
 erick Treves informs us, by "simple 
 living, suitable diet, plenty of sun, and 
 plenty of fresh air." And Continental 
 experts of the repute of Hayem, Metch- 
 nikoff, Dubois, Bordet, Behring, Roux, 
 and Ehrlich are manifestly swinging back 
 to the viewpoint of Socrates that "there 
 is no cure for the body apart from the 
 mind." 
 
 The results are evident on every side. 
 The world over, men are giving up the
 
 What It Is 3 
 
 family doctor; some for cults that break 
 with medicine alone, some for cults that 
 break also with religion as commonly 
 received. But there are others, fortu- 
 nately far more numerous, who believe in 
 evolution rather than in revolution, who 
 want the best that is to be without renun- 
 ciation of the best that is, and who to- 
 day are turning toward the healing Christ 
 without turning either from historic 
 Christianity or from scientific medicine. 
 
 Are they turning in vain? Can they 
 have the healing Christ on terms they 
 thus lay down? No question so perplex- 
 ing has perhaps been pressed on Christian 
 faith since the author of Lead, Kindly 
 Light set out, three quarters of a century 
 ago, to find a Church true enough to 
 teach men and strong enough to rule 
 them. But its answer has been found. 
 It is offered by a mind which is as coura- 
 geous and original as Newman's was, 
 and more constructive and more widely 
 ranging. It is illustrated and confirmed 
 by a practical experiment of which the 
 entire world is taking note.
 
 4 The Emmanuel Movement 
 
 Reverend Elwood Worcester, Ph.D., 
 D.D., was born in Massilon, Ohio, in 
 1862, graduated in 1886 from Columbia 
 College, and from the General Theological 
 Seminary of the Protestant Episcopal 
 Church in 1887, was made a Ph.D., 
 magna cum laude, by the University of 
 Leipzig after three years' study of phil- 
 osophy under Fechner, * psychology under 
 Wundt, and Hebrew under the two 
 Delitzsches; and was later honoured 
 with the D.D. degree by Hobart College 
 and the University of Pennsylvania. 
 While still under thirty, Dr. Worcester 
 returned to America to serve successively 
 as Professor of Philosophy at Lehigh Uni- 
 versity, Rector of St. Stephen's Church 
 in Philadelphia, and, since 1904, Rector 
 of Emmanuel Church in "Boston. 
 
 The answer first began to take form 
 in Dr. Worcester's mind in his Phila- 
 delphia days in friendly converse with 
 the most distinguished member of his 
 parish, Dr. S. Weir Mitchell, 2 the eminent 
 
 1 Here and elsewhere the numerals in the text refer 
 to notes at the end of the volume.
 
 What It Is 5 
 
 neurologist. The method of its practical 
 expression was vaguely suggested in the 
 organisation, some three years ago, for the 
 home treatment of tuberculosis of the Em- 
 manuel class, which by the cure of from 
 seventy-five to eighty per cent, of patients, 
 invited comparison with the best sani- 
 tariums and arrested the attention even 
 of the Japanese Government. The work 
 was actually begun in the autumn of 1906 
 when, profoundly impressed with the 
 possibilities of treating nervous troubles 
 by mental and spiritual agencies, Dr. 
 Worcester, after taking counsel with 
 medical experts, announced his willing- 
 ness to make a venture no minister of 
 large reputation and of scientific training 
 had ever made before. 
 
 Happily, he had at hand a helper of 
 peculiar fitness for the work. Born in the 
 north of Ireland, graduated from Oxford, 
 made a D.D. by Glasgow University, 
 sometime student in philosophy, psycho- 
 logy, and theology at Berlin, the Reverend 
 Samuel McComb, A.M., D.D., brought to 
 the Emmanuel movement an experience
 
 6 The Emmanuel Movement 
 
 like that of Dr. Worcester, acquired not 
 only in the ministry but also in the aca- 
 demic sphere, for he was once Professor 
 of Ecclesiastical History at Queen's Uni- 
 versity, Canada. To complete the anal- 
 ogy, Dr. McComb had for his friend and 
 his parishioner across the sea no less a 
 neurologist than Dr. William Graham, 
 under whom he made a special study of 
 abnormal psychology. 
 
 It was to two men so similarly and 
 singularly prepared as Drs. Worcester 
 and McComb that the responsibility 
 fell of proving to the world that the 
 healing ministry of Jesus can be restored 
 without hurt either to intelligent Chris- 
 tianity or to scientific medicine. 
 
 From the first, members of all churches 
 and of none have been welcomed with 
 good-will and treated without charge. 
 Not only has there been no proselyting, 
 but also every disposition on the part 
 of patients to lose interest in their own 
 denomination has been steadily dis- 
 couraged. In some instances Protestants 
 and Catholics have become more faithful
 
 What It Is 7 
 
 to their own because through the Em- 
 manuel movement they have found the 
 healing Christ, and evidences of the 
 fact are multiplying. 
 
 The Emmanuel movement is not among 
 the various cults in competition with 
 the doctors. No case has been treated 
 save after diagnosis and approval by a 
 reputable doctor, and to make the diag- 
 nosis as accurate as possible a staff of 
 experts is ever in attendance, headed by 
 Dr. Isidor H. Coriat, sometime associated 
 with Dr. Morton Prince, who has advised 
 at every stage, co-operated in the prepa- 
 ration of the official Emmanuel book, and 
 in other ways assisted to keep secure the 
 relationship between the movement and 
 the medical profession. Physicians from 
 all parts of the land who have come 
 from time to time to make a study of 
 the work have gone away to praise both 
 its principles and practice, and Dr. Rich- 
 ard Cabot, after a careful reading of the 
 records of the cases covering a long 
 period, reports under his own signature 
 in The Outlook 3 that great good has
 
 8 The Emmanuel Movement 
 
 been done and no harm that he can 
 find. 
 
 Looking back over two years of work 
 in Boston and one year in Northampton, 
 Detroit, Chicago, and elsewhere for the 
 movement has been reaching out as 
 rapidly as is desirable the results may 
 thus be briefly stated: Without detach- 
 ment from their church or from their 
 doctor, several thousand people have 
 been cured or much improved who once 
 were suffering from such ills as nervous 
 dyspepsia, neuralgia, false paralysis, neur- 
 asthenia, psychasthenia, hypochondria, 
 melancholia, hysteria, insomnia, fixed 
 ideas, morbid fears, suicidal tendencies, 
 alcoholism, morphinism, cocainism, and 
 kindred troubles of the nerves or mind. 
 
 Whether the treatment offers more than 
 a wholesome mental attitude and a bra- 
 cing spiritual atmosphere in such ills as 
 Bright 's disease, tuberculosis, actual par- 
 alysis, arthritis, and well established 
 insanity has not as yet been seriously 
 considered. The movement is essentially 
 conservative. It defers at every point
 
 What It Is 9 
 
 to science. It accepts the judgment of 
 the medical experts that, while mental and 
 spiritual treatment may prove efficacious 
 in functional nervous disorders 4 where 
 there is nothing worse than the impaired 
 or perverted action of some vital organ, 
 other treatment is required in all organic 
 troubles where degeneration of tissue 
 has actually begun. Along the line laid 
 down by Dr. Mitchell in the words 
 "there is no scientific record of any case 
 of organic disease having been cured by 
 any form of influence exerted through 
 the mind," the Emmanuel movement 
 rests its front, and refuses to take any 
 forward step into the field of the organic 
 till the medical profession orders an 
 advance. 
 
 To some, Emmanuel methods may 
 seem strange. To the psychologist and 
 the neurologist the principles at any rate 
 are perfectly familiar. They are outlined 
 in the entrancing pages of Professor 
 William James and Dr. Mitchell, and 
 though they are overshadowed in the 
 public mind by his "rest cure" Dr.
 
 io The Emmanuel Movement 
 
 Mitchell has made use of some of them 
 without their terminology for more than 
 thirty years. He has even established 
 connection between religion and medicine 
 by calling on the clergyman to help him 
 in specific instances, and no longer 
 ago than last May he remarked that 
 "the physician who has never sought in 
 such cases the aid of the clergyman has 
 missed some valuable assistance." 
 
 The Emmanuel movement in Boston 
 makes use of both the social uplift and 
 the individual direction. There is a class 
 for the prevention of functional ailments 
 as well as a clinic for their cure. Any 
 Wednesday evening from October until 
 May you will find, if you drop in at 
 Emmanuel Church, one of the most 
 beautiful church interiors in the land 
 well filled with worshippers, to the aston- 
 ishment of those who think the mid-week 
 service a spent force in organised re- 
 ligious life. A restful prelude on the 
 organ allures the soul to worship. With- 
 out the aid of any choir several familiar 
 hymns are sung by everybody who can
 
 What It Is ii 
 
 sing and many who can not. A Bible 
 lesson is read. The Apostles' Creed 
 is said in unison. Requests for prayers 
 in special cases are gathered up into one 
 prayerful effort made without the help 
 of any book. One Wednesday evening 
 Dr. Worcester gives the address, another 
 Dr. McComb, still another some expert 
 in neurology or psychology. The theme 
 is usually one of practical significance, 
 like hurry, worry, fear, or grief, and the 
 healing Christ is made real in consequence 
 to many an unhappy heart. Though 
 the mass effect of the service, which is 
 always followed by a purely social hour 
 in the adjoining parish house, is prophy- 
 lactic, it is not at all uncommon for 
 insomnia, neuralgia, and kindred ills to 
 disappear in the self-forgetfulness of such 
 an evening. 
 
 But it is in the clinic, conducted every 
 day by one or other of the two head 
 workers assisted by eleven helpers, that 
 the treatment is direct and definite. 
 Every applicant must first submit to 
 diagnosis. If organic trouble is disclosed,
 
 12 The Emmanuel Movement 
 
 he is not accepted as a patient. If the 
 disease appears to be simply functional, 
 the applicant is registered for treatment 
 and passed on into the Rector's study. 
 There he finds himself in an environment 
 in which the very appointments of the 
 room conduce to the disclosure of every 
 fact, physical, mental, social, moral, 
 spiritual, which bears in any way upon 
 the situation. To the frankness which 
 the family doctor's presence can evoke is 
 added the confidence which the confes- 
 sional inspires. All the conditions are 
 for many a new patient immediately 
 supplied which unlock the hidden whole- 
 someness of his inner life and lead by 
 rapid stages to complete recovery. 
 
 Where more is needed than the full 
 self-revelation, in itself curative, and 
 the prayer and godly counsel which 
 succeed it, the patient is next invited 
 to be seated in a reclining chair, taught 
 to relax all his muscles, calmed by 
 soothing words, and in a state of phy- 
 sical relaxation and mental quiet the 
 unwholesome thoughts and the un-
 
 What It Is 13 
 
 toward symptoms are dislodged from his 
 consciousness, and in their place are 
 sown the seeds of more health-giving 
 thoughts and better habits. The spirit- 
 ual result of such an experience outbulks 
 all else. As week after week patients 
 come for treatment, they frequently 
 lose interest in the ailments which were 
 once their torment and cease to think 
 at all about them, physical health be- 
 comes a casual by-product of the spiritual 
 uplift, and the sometime patient, well 
 once more, one day goes on his way, like 
 Jacob after Peniel singing to the world, 
 "I have seen God face to face, and my 
 life is preserved." 
 
 But the patient has his share in apply- 
 ing the treatment. The cure is never 
 permanent without his complete and 
 constant co-operation. The walls of Jeri- 
 cho may fall before one blast of the 
 Emmanuel trumpet. There is, however, 
 many a weary mile of self re-education 
 to be trudged before the promised land 
 of perfect health is his to keep. The 
 spendthrift emotions are to be brought
 
 14 The Emmanuel Movement 
 
 to book. The relaxed will is to be 
 re-energised. Conscience, grown perhaps 
 a little careless, is to be aroused and kept 
 awake. Every day while he is under- 
 going treatment and for many a day 
 thereafter the patient must go alone into 
 the silence of suggestibility, drive out the 
 morbid and the evil from his mind, and 
 all day long by sustained effort keep his 
 mind filled with better thoughts. 
 
 There is among the Emmanuel methods 
 a place for the " rest cure. " It is in cer- 
 tain cases clearly indicated. But there is 
 place also for the " work-cure," and almost 
 two thousand of the cases which have 
 come for consideration, consultation, or 
 treatment have been set at some steady 
 work that unifies the personality, swings 
 the centre out of self, occupies the 
 thoughts, and furnishes normal and hab- 
 itual expression to the new-born energies. 
 
 Every Emmanuel worker is at times 
 awe-struck by the immediate effective- 
 ness of the treatment. Headaches of 
 long standing have quickly disappeared. 
 Insomnia, so stubborn in the presence
 
 What It Is 15 
 
 of the doctor, has sometimes vanished in 
 one sitting. The liver, long dependent 
 upon alteratives, has at once begun to 
 function normally. Heart pain, not less 
 severe because only functional, has been 
 relieved in one short interview. And 
 the unhappy sufferer from hysterical 
 paralysis has left her bed to walk as if by 
 magic after one clear call to make the 
 venture. But the only magic known in 
 the Emmanuel movement is the magic of 
 a mind surcharged with faith and opera- 
 tive within bounds set for it by the 
 scientific doctor. And when the princi- 
 ples and methods of the movement are 
 understood and everywhere in exercise 
 no one will think to leave his faithful 
 minister or his good family doctor to 
 find the healing Christ whose "touch has 
 still its ancient power. "
 
 CHAPTER II 
 
 THE CLINIC IN A COLLEGE TOWN 
 
 MORTHAMPTON is both a literary 
 * ^ and an academic centre. Though 
 " How is your new book selling? " has not 
 as yet supplanted here all current com- 
 ment on the weather, with Mr. Cable, the 
 Lees, and a score or more of lesser lights 
 luminous in books and magazines, North- 
 ampton would appear to have some title 
 to the place assigned it in a recent 
 magazine 5 among the literary centres 
 of the land. 
 
 To academic import the city rests its 
 claim, not only on the circumstance that 
 within a radius of ten miles are located 
 Amherst College, Mount Holyoke College, 
 the Massachusetts Agricultural College, 
 and several other educational institutions 
 of more than local reputation, but also 
 
 16
 
 The Clinic in a College Town 17 
 
 on the presence at Northampton's very 
 heart of Smith College, which brings here 
 every year some fifteen hundred young 
 women from all parts of the United States 
 and enables the Northampton pulpit to 
 minister to congregations almost as cos- 
 mopolitan as old St. Paul's in London. 
 
 This is essentially a woman's town. 
 While there are here important manu- 
 facturing and business interests, the 
 young men as they grow up to man- 
 hood are apt, as in many other places in 
 New England, to migrate to larger and 
 more remunerative fields of usefulness 
 and to perpetuate elsewhere the family 
 name. To those they leave behind are 
 added in increasing numbers every year 
 students, teachers, officers of Smith Col- 
 lege, Smith Agricultural College, the 
 Clarke School, the Burnham School, 
 the Capen School, and other institutions, 
 mothers who for reasons of economy or 
 family attachment would be within easy 
 reach of their children in the colleges or 
 schools, and women caught in the com- 
 plex machinery of modern social life and
 
 1 8 The Emmanuel Movement 
 
 glad to find a haven in a city of unusual 
 refinement where if one waits long enough 
 intrinsic worth wins social confidence. 
 
 In such a city with its highly sensitised 
 and truly cosmopolitan population, the 
 Emmanuel movement would seem to 
 have a special work to do. While as 
 both statistics and appearances indicate 
 the average of health here is unusually 
 high and to 'become ill is ill form indeed, 
 there are always some who, in spite of all 
 the safeguards of a wholesome public 
 opinion and the special provisions of our 
 well-ordered institutions, fall into in- 
 somnia and other mild neuroses. There 
 are others who are slow in finding them- 
 selves in an old community where social 
 lines were long since drawn and relation- 
 ships to mean much must grow slowly. 
 For these and others there has long been 
 needed a bureau of information about the 
 things that make for inner health, a 
 clearing-house for forlornness, worry, fear, 
 and grief, a spiritual clinic to which 
 frayed nerves, wounded hearts, and 
 troubled minds can be brought for calm,
 
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 The Clinic in a College Town 19 
 
 consolation, and uplift. And many of 
 all faiths and no faith at all have this 
 year past come to the spiritual clinic of 
 St. John's Church to satisfy this need and 
 to seek help in working out some of life's 
 more complex and elusive problems. 
 
 The Emmanuel work in St. John's 
 Church must be done amid conditions 
 set by parish policy. The Rector has no 
 assistant. Though the list of registered 
 communicants numbers only 397, he has 
 in his care all told about twelve hundred 
 souls. In a parish in which almost three 
 fourths of the worshippers are but tempo- 
 rary residents and in which no such solid- 
 arity of interest is possible as in the 
 ordinary parish, the minister inevitably 
 becomes the one unifying force and has to 
 be habitually diligent in visiting his peo- 
 ple. The income of the church must also 
 be maintained from month to month, 
 even where there is as here a considerable 
 endowment; for deficits are difficult to 
 dissipate where the nucleus of resident 
 membership is small and more truly 
 representative of plain living and high
 
 20 The Emmanuel Movement 
 
 thinking than of wealth and luxury. 
 Organisations, too, have in such a parish 
 a large place since many of the temporary 
 residents have both consecrated zeal and 
 ample leisure, and the Emmanuel clinic 
 has had in consequence to take its place 
 among twelve efficient parish organisa- 
 tions, ranging in membership from ten 
 to one hundred and thirty, and supple- 
 mented since the clinic was established by 
 two more societies now in a flourishing 
 condition. 
 
 To be of service here the clinic has to be 
 kept within limits. Perhaps proof that 
 this has been done will become evident 
 when I state that though my habit is to 
 pay about one thousand parish calls a 
 year, I paid in 1908 more than twelve 
 hundred calls and received at least four 
 times as many calls from my own people 
 as has been their wont in other years to 
 pay. In spite of the business depression 
 which seriously affected one third of our 
 communicants the Easter and the Christ- 
 mas offerings were larger than usual and 
 the parish closed the year with a surplus.
 
 The Clinic in a College Town 21 
 
 The number of baptisms and communi- 
 cants received from distant parishes has 
 been the largest in several years, and with 
 scarcely an exception the organisations of 
 the parish have had the most prosperous 
 year in their existence, thanks to the 
 co-operation and consideration which the 
 Rector has received the whole year 
 through from all concerned. 
 
 The community as truly as the parish 
 prescribes conditions to which the Em- 
 manuel work of St. John's Church must 
 in the nature of the case conform. In a 
 city of 20,000 people the good-will of all 
 Christians, Catholic and Protestant alike, 
 is of great value. Ministering as the 
 Emmanuel worker must when he alone 
 in a community is ministering in the 
 Emmanuel way to Christians of every fold, 
 to proselyte would be alike a blunder and 
 a sin. In my relationship with those 
 who come to me from other folds, I have 
 lost no opportunity to strengthen their 
 connection and to deepen their devotion to 
 their own. In three instances I have 
 positively forbidden attendance on the
 
 22 The Emmanuel Movement 
 
 services of my own church, and in another 
 instance induced a patient of much 
 consequence in a neighbouring commun- 
 ity to join the church of his upbringing 
 after his own good pastor's years of 
 eloquent persuasiveness had failed. I 
 am therefore venturing to take comfort 
 in the words of old Cato : 
 
 " 'T is not in mortals to command success, 
 But we '11 do more, Sempronius, we 11 deserve 
 it." 
 
 And I am sure the Emmanuel move- 
 ment will, some day, when rightly under- 
 stood, contribute substantially in many 
 a community to church unity. 
 
 The relationship of the Emmanuel 
 worker and the doctor in a city small 
 enough for everybody to have first-hand 
 knowledge of his neighbour's business is 
 of prime importance. The work can be 
 in fact at every point embarrassed unless 
 the doctor gives a glad consent and 
 constant help. Northampton doctors 
 with scarcely an exception from the first 
 have shown a friendly spirit toward the 
 clinic here. If any have regarded it
 
 The Clinic in a College Town 23 
 
 from a selfish point of view, I have not 
 been made aware of it. But I have had 
 frequent evidences, even when some of 
 them have not formally endorsed the 
 movement as a whole, of their discrimi- 
 nating and scientific interest in all my 
 efforts, and have had their counsel 
 and co-operation all along the way. 
 
 As in Boston so here a doctor's diagnosis 
 has been in every case required, and at 
 my request the doctors have made their 
 usual charge for it. I have claimed and 
 received their co-operation in many 
 cases from a distance as well as from 
 Northampton where functional nervous 
 disorders were accompanied by organic 
 and other troubles, and have insisted as 
 in diagnosis, that they charge a proper 
 fee for every service rendered. Though 
 they have never known it, I have on 
 several occasions saved to them their 
 own patients grown discontented, and 
 have strengthened them in certain in- 
 stances in the family confidence. They 
 in return have sent me some cases which 
 had baffled medicine only to find at last
 
 24 The Emmanuel Movement 
 
 more or less relief in spiritual treatment, 
 and I have at their request worked by 
 the bedside more than once with them 
 where physical disease has been ac- 
 companied by depression or distress of 
 mind. Three cases of typical co-opera- 
 tion among my own parishioners will 
 illustrate the true relationship between 
 the doctor and the minister in the 
 Emmanuel movement. 
 
 CASE i. For three years, the wife, no 
 longer young, of an English workingman 
 had been suffering from neurasthenia 
 of which the most distressing symptoms 
 were neuralgic pains, nervous indigestion, 
 and extreme depression. Three compe- 
 tent doctors had tried in vain to help her. 
 They could not lift her out of her de- 
 pression. She was last January praying 
 to be freed from her distress by death, 
 and the family were no longer offering 
 any serious opposition to her deepening 
 despair. With the doctor's ready ap- 
 proval, I set out by the Emmanuel 
 treatment to change her and the family's 
 attitude toward her condition, and to
 
 The Clinic in a College Town 25 
 
 build up in them all new confidence in 
 the doctor and his medicine. Two visits 
 proved sufficient. There was from all 
 immediate response. Within forty-eight 
 hours mental and physical improvement 
 became manifest. Within a month the 
 doctor ceased to visit her, and though 
 she now and then has a bad day and turns 
 to him for medicine, she is much improved 
 in every way and is far more serene and 
 happy. 
 
 CASE 2. A woman, fifty-four years old, 
 had suffered for four years from asthma 
 which had steadily grown worse. With 
 it of late heart and kidney complications 
 had been suspected. In spite of all 
 efficient doctors have done for her, she 
 had plunged deeper into hopelessness and 
 had sometimes wished to die. On one 
 of my ordinary parish visits I found her 
 on the point of turning to a doctor in 
 another city. At my request she tried 
 instead another doctor in Northampton. 
 He diagnosed the case as asthma ac- 
 companied by bronchial inflammation, 
 but no other complication. He gave her a
 
 26 The Emmanuel Movement 
 
 prescription which proved efficacious for 
 the bronchial inflammation and directed 
 her to me for the Emmanuel treatment. 
 On July loth, lyth, 24th, and August 
 4th, I gave her the usual quieting treat- 
 ment with immediate results. The asth- 
 matic attacks no longer came by day and 
 subsided in severity at night. Her hope- 
 lessness gave way to calm and cheerful- 
 ness, and her general condition was much 
 improved in every way. 
 
 After my return from my vacation I 
 saw her five more times at weekly in- 
 tervals, and on October 2oth discharged 
 her. Not only had the attacks by day 
 ceased, but she seldom suffered from a 
 night attack, and now reports herself, 
 in spite of occasional untoward symp- 
 toms, as well as she could reasonably 
 expect to be with her history of pro- 
 tracted invalidism. 
 
 CASE 3. A woman, well advanced in 
 years, had been suffering for six years from 
 what appeared to be a malignant growth 
 within. Though an exploratory incision 
 was forbidden by her age and her weak
 
 The Clinic in a College Town 27 
 
 heart, there were present all the char- 
 acteristic symptoms of the trouble. For 
 a year or two she had seldom been able 
 to leave her home and spent a large 
 portion of her time in bed. 
 
 Being a devout member of my parish 
 to whom I had for four years paid fre- 
 quent visits, she was set upon receiving 
 the Emmanuel treatment. My protest 
 that the Emmanuel movement has no 
 message for cases like hers was met by 
 such outbursts of faith in God's power 
 as is seldom seen outside of Christian 
 Science. Her doctor, with largeness of 
 vision and keenness of sympathy, advised 
 the treatment with the thought that 
 though it could not possibly effect a cure 
 it might at least cheer her up and give 
 her strength to bear the pain. 
 
 On January 10, 1908, I gave her the 
 first quieting treatment. To my amaze- 
 ment though not to hers, the lancinating 
 pain, which had long been present prac- 
 tically unrelieved save now and then by 
 morphia which had to be given sparingly 
 because of her weak heart, immediately
 
 28 The Emmanuel Movement 
 
 disappeared, the other more definite 
 symptom also ceased for a time, and the 
 habitual insomnia was superseded by regu- 
 lar and profound sleep which has seldom 
 during the year past been interrupted. 
 
 From March to June the treatment 
 was discontinued, and all the symptoms 
 except insomnia gradually returned. Then 
 for some months treatment except dur- 
 ing my few weeks' vacation was given 
 every fifth or seventh day with the re- 
 sultant practical disappearance once again 
 of the symptoms. In November and 
 December no treatments seemed to be 
 required. The general health is better, 
 her physican says, than it has been in 
 many years, and he is now convinced 
 that the disease was probably not what it 
 first appeared to be, but some acute neu- 
 ralgic condition, which has lately shifted 
 to another part of the body, probably re- 
 sulting from a very complicated surgical 
 operation which she underwent some sev- 
 en years ago. 
 
 Better than the improvement at which 
 everyone who knows this Christian saint
 
 The Clinic in a College Town 29 
 
 has marvelled in her physical health has 
 been the new access of mental strength 
 and spiritual vigour, and she bids me 
 say to those who read these lines that 
 the new faith, the new joy, the new peace 
 she now knows in Jesus Christ have lifted 
 her above the anxiety she once felt about 
 her physical condition. 
 
 As Ray Stannard Baker has pointed 
 out, back of the Emmanuel movement 
 already emerges into view to those who 
 have keen eyesight the inevitable rivalry 
 between religion and medicine to serve 
 men more than hitherto. But no doctor 
 who adds to knowledge and experience 
 in his profession nobility of character 
 need have concern. The Emmanuel 
 movement has not come to challenge any 
 claim to which medicine has a clear title. 
 It has a purpose more beneficent, to 
 pool the resources of religion and medi- 
 cine, to pair the minister and doctor in 
 the service of those whose ills are of the 
 mind and soul as well as body, and to 
 bring to an end that hostility to medicine 
 which is too manifest on every side.
 
 30 The Emmanuel Movement 
 
 This fact I have never once forgotten in 
 my clinic. I have not only never lost 
 an opportunity to make it evident to the 
 community, I have also habitually so 
 emphasised the fact in my relationship 
 with the physicians that as I enter on the 
 second year of the good work almost 
 every case under treatment has been sent 
 me by some physician who understands 
 both my motive and my method, and I 
 am so often called to the bedside by some 
 doctor that it is at times almost impossi- 
 ble to observe any clinic hours at all. 
 
 It would be difficult, I think, to find 
 a reputable doctor anywhere who would 
 object to the good offices of a minister in 
 the following cases which happen to be the 
 ones which I am treating now: four cases 
 of neurasthenia of such long standing 
 that it had been several years since any 
 of them had had systematic treatment of 
 any sort from a doctor before I claimed 
 the doctor's co-operation a few weeks ago ; 
 two cases of obsessions which have been 
 refused treatment by regular physicians ; 
 one case of headache of three years'
 
 The Clinic in a College Town 31 
 
 duration which the oculist, the dentist, 
 and the family doctor have each in turn 
 failed to relieve but which under spir- 
 itual treatment is almost gone ; two cases 
 of extreme depression consequent upon 
 misfortune; two cases of exaggerated 
 "New England conscience," which has 
 made home miserable to all who live in it ; 
 one case of insomnia for which the doctor 
 has discovered no physical cause; and 
 three cases of alcoholism, one of which, a 
 woman, lives in a physician's household 
 and comes to me with his enthusiastic 
 approval. 
 
 Far from hurting the physician's pocket 
 or prestige, the Emmanuel movement 
 conducted in continuous co-operation 
 with him will one day increase public 
 confidence in him. The disposition to 
 stray from one doctor to another will 
 disappear as the minister more and more 
 becomes the family adviser in regard to 
 spiritual and mental hygiene. The doc- 
 tor will be rated higher, paid more 
 promptly, and retained even though, 
 being human, he may sometimes err in
 
 32 The Emmanuel Movement 
 
 judgment or fail to effect the cure the 
 family expect. The movement will es- 
 tablish him one day too securely in the 
 family esteem to be affected by the 
 whims of the neurotic and the caprice 
 of the unreasonable. It will one day 
 make him once again the good, old- 
 fashioned family doctor, going in and 
 out among the families who love him 
 and who trust him, healing broken 
 hearts as well as broken bodies, co- 
 operating with the minister as the minis- 
 ter co-operates with him, doing the Great 
 Physician's work in all humility, and 
 counting it clear gain if once in a great 
 while he hears a voice whispering within 
 his soul the words the famous London 
 surgeon spoke to the old family doctor in 
 Beside the Bonnie Briar Bush: "You are 
 an honour to our profession."
 
 CHAPTER III 
 
 A YEAR'S RESULTS 
 
 *"PHE inauguration in Boston of the 
 1 Emmanuel movement in the au- 
 tumn of 1906 interested no one more 
 than me. As literary critic in 1891, 
 though the r61e was a mere sinecure, of 
 the manuscript of Dr. William Osier's 
 now world-famous book on The Prac- 
 tice of Medicine, I had had unusual 
 opportunities to learn that in many 
 instances it takes more than medicine 
 to make us well when we are ill. In the 
 preparation, two years ago, of my book 
 on Christum Science, I discovered that 
 underlying all the forms of mental 
 healing, whether practised by the doctor 
 or by the Christian Science healer, is the 
 principle of suggestion and that when, 
 
 3 33
 
 34 The Emmanuel Movement 
 
 as in the Emmanuel movement, faith is 
 added to suggestion and the two are 
 exercised within the bounds designated 
 by scientific medicine, many functional 
 disorders can be completely cured and 
 ameliorating conditions brought about 
 even in some other ailments. 
 
 When, therefore, on the stormiest 
 Sunday evening in the autumn of 1907, 
 the founder of the Emmanuel movement 
 spoke his message to a congregation 
 which packed St. John's Church, North- 
 ampton, to the very doors, "I was not 
 disobedient unto the heavenly vision." 
 That very week, I opened in St. John's 
 parish house an Emmanuel clinic, with- 
 out the Emmanuel class, and at once 
 began the work. The first three months 
 my clinic hours were from four to six on 
 Tuesdays and Fridays. Then as I found 
 that there were cases which had some 
 claim upon me and yet could not come 
 save in the evening, I substituted the 
 evening for the afternoon of Friday. 
 Now after a year's experience I set aside 
 my Tuesday mornings for the clinic and
 
 A Year's Results 35 
 
 see two or three other cases in the 
 evening. 
 
 Sometimes it has cost me much self- 
 denial to refuse to give more time to the 
 Emmanuel work. But realising that 
 the parish which has first claim on my 
 time must also have the first considera- 
 tion, and that my experiment will not fur- 
 nish inspiration to other churches the 
 land over to undertake the work unless 
 I prove the possibility of doing it without 
 hurt to other parish interests, I have 
 steadily refused to go beyond the limits 
 which the local situation clearly sets and 
 within them I have in the clinic seen 
 400 different people this year past and 
 have given systematic treatment to 105. 
 
 Though statistics where "nerves" are 
 concerned are difficult to collect, to 
 classify, and to appraise, the diagram 
 which appears on page 37, and which 
 was prepared with painstaking care 
 and with every allowance for uninten- 
 tional exaggeration, will give at least a 
 general idea of the year's results. 
 
 Of the 105 cases sixty-five have come
 
 36 The Emmanuel Movement 
 
 from other places than Northampton, 
 chiefly from towns and cities within a ra- 
 dius of twenty miles. Eighteen were men 
 and fourteen college students. A much 
 larger proportion, however, of those who 
 have consulted me but once have been 
 men, and not only have the local edu- 
 cational institutions been represented 
 but also such universities and colleges 
 as Harvard, Yale, and Amherst. Of the 
 300 whose relationship has been limited 
 to one consultation Northampton leads 
 in numbers, but such distant States as 
 Maine and Indiana, Florida and Missouri 
 have also been represented, while letters 
 have come from the ends of the earth. 
 
 The list of the "apparently cured" 
 is made up of those who have apparently 
 returned to normal health and have 
 shown no disposition to relapse. The 
 "much improved" are those concerning 
 whom the doctor's judgment has con- 
 firmed the general impression and the 
 patient's own belief. Among the "slightly 
 improved," at least two are likely to pass 
 up into the next higher class, and I fear
 
 A Year's Results 
 
 37 
 
 A"O 
 O 
 
 -, OT 
 & ft 
 
 .2 
 
 3.S 
 
 So 
 
 ^^^ 
 -o 
 
 III 
 
 o 
 
 CO 
 
 if> 
 
 M 
 
 in 
 
 TJ- 
 
 es 
 
 CO 
 O 
 
 
 <* 
 
 Tf 
 
 CO 
 
 H 
 
 M 
 
 H 
 
 
 N 
 
 w 
 
 
 
 CO 
 
 
 
 N 
 
 
 
 W 
 
 
 
 t 
 
 
 H 
 
 \f> 
 
 
 
 Tf 
 
 
 IH 
 
 VO 
 
 
 
 
 Tj- 
 
 M 
 
 H 
 
 d 
 
 IH 
 
 
 p 
 N 
 
 t> 
 
 O) 
 
 fO 
 
 HI 
 
 t 
 
 -* 
 
 "B 
 
 o 
 
 c^ 
 
 CJ 
 
 00 
 
 W 
 
 w 
 
 5 
 
 4) 
 
 .c 
 
 -(-> 
 
 Neurasthenia. . . 
 
 Psychasthenia. . 
 
 Alcoholism 
 
 Miscellaneous.. . 
 
 ^ 
 
 +> 
 O 
 
 H 
 
 * Not counted ii
 
 38 The Emmanuel Movement 
 
 a serious relapse for no more than four. 
 The "relapsed " are not a constant factor. 
 There have never been more than two at 
 a time as I have been able to discover, and 
 the restoration usually follows the relapse. 
 Of the one hundred and five cases, 
 twenty -four, most of them in recent 
 months, have been sent me by physi- 
 cians of their own accord, and it is 
 rapidly becoming difficult for me to ac- 
 cept any other cases. In twenty-eight 
 cases I have had, besides the doctor's 
 diagnosis, his counsel and co-operation 
 at every stage, and not infrequently the 
 dentist, the oculist, the throat specialist, 
 the orthopaedic specialist, or the neur- 
 ologist has made an important contribu- 
 tion to the convalescence. Special treat- 
 ment for insomnia, occurring as a symptom 
 or a sequel of some other ailment has been 
 given to twenty-eight of the one hundred 
 and five, not to mention at least fifty 
 more who have in one interview been 
 directed to the art of natural sleep. The 
 improvement in sleeping has been in 
 almost every instance immediately evi-
 
 A Year's Results 39 
 
 dent, as in the numerous instances of 
 constipation for which suggestion re- 
 enforced by faith seems to be as surely 
 a specific as quinine is for malaria. 
 
 Under the heading of "miscellaneous" 
 are grouped cases which scarcely find 
 place in any other group. They range 
 from depression following business dis- 
 aster, domestic infelicity, and family 
 bereavement, to the mental distress which 
 comes from lack of adjustment to en- 
 vironment or from actual and persistent 
 homesickness. Seldom have I known 
 such joy in ministering to souls in 
 difficulty as I have experienced in dealing 
 with the ' 'miscellaneous," and no minis- 
 ter can ever want financial remuneration 
 for his Emmanuel services who has the 
 proofs that I have had from my "mis- 
 cellaneous" patients that it is possible 
 even for the unimportant to "be to other 
 souls the cup of strength in some great 
 agony. " 
 
 Reducing the statistics to percentages, 
 it would appear that about twenty-four 
 per cent, have been "apparently cured,"
 
 40 The Emmanuel Movement 
 
 forty-seven per cent, "much improved," 
 thirteen per cent, "slightly improved," 
 five per cent, "not improved." If the 
 percentage in which there has been no 
 improvement seems small, so small in 
 fact as to appear almost invisible to 
 scientific medicine which has failed alone 
 to effect any change whatever in many 
 of the ninety-three cases under considera- 
 tion, it should be remembered that 
 before I undertake the treatment of any 
 case I require not merely the diagnosis 
 of a reputable doctor but also trust my 
 intuition as to whether I can with my 
 temperament and training wake in the 
 patient the faith without which I can 
 do nothing. There are some cases in 
 which, though the prognosis would seem 
 favourable, I feel at the first interview my 
 inability to help, and frankly admit the 
 fact. In two of the three cases in which 
 I have discontinued the treatment, I 
 have done so because I found myself 
 unable after a few interviews to dominate 
 the situation and to induce the patient 
 scrupulously to follow my directions,
 
 A Year's Results 41 
 
 and taking the responsibility upon myself 
 I promptly terminated the professional 
 relationship. 
 
 The most significant results of the 
 Emmanuel treatment are psychical and 
 therefore not to be described by statis- 
 tics. They are written in the heart. 
 They shine forth from the face. To 
 some, even though still suffering from 
 ills of the body and included therefore 
 in the list of the "slightly improved," 
 the new uplift of the soul, the new seren- 
 ity of mind, seems to make the body's 
 ills practically negligible. ' ' I have ceased 
 to have an interest in them, " one suffer- 
 ing patient said to me who in her darkness 
 sees the light. In some detail for pur- 
 poses of illustration I next describe five 
 cases too elusive for a diagram. They 
 happen with scarcely an exception to be 
 true representatives of New England 
 character and culture. 
 
 CASE i. My first case, not listed in 
 the diagram, came some months before 
 I opened my clinic. A good friend 
 emerged three years ago from the shadow
 
 42 The Emmanuel Movement 
 
 of a ghastly tragedy both a neurasthenic 
 and a psychasthenic. She never slept 
 without the doctor's help. Attacks of 
 vertigo seriously interfered with walking. 
 Two neurologists gave her no hope of 
 recovery. The third placed the entire 
 responsibility on her without giving her 
 the impetus such cases always need. 
 Just as she was on the point of yielding 
 to despair, in August, 1907, I wrote her 
 an insistent protest, bade her believe 
 she could get well again, and set her at 
 the reading of Dubois's two illuminating 
 books. Within a month she was much 
 improved and now she writes that the 
 sleeplessness and vertigo are wholly gone, 
 and save for sad memories she is sure 
 she could become entirely well again. 
 As she reflects upon her great improve- 
 ment she is sure that changed condi- 
 tions far more favourable that came 
 into her life just before my letter 
 reached her have combined with her 
 new psychical philosophy to effect the 
 transformation in her health. My ser- 
 vice apparently was to shock her by
 
 A Year's Results 43 
 
 an earnest letter out of her incipient 
 despair. 
 
 CASE 2. On October 6, 1908, a woman 
 fifty-six years of age came to my clinic, 
 suffering from ordinary neurasthenia for 
 eighteen years. The special symptoms 
 all these years have been insomnia, fixed 
 ideas, lack of concentration, failing mem- 
 ory, and habitual egoism. She received 
 treatment every week until December 
 nth. In every respect she was a model 
 patient. Though her improvement was 
 not steady it was never seriously in- 
 terrupted. The sleep average gradually 
 rose from four hours a night to six or 
 seven. The fixed ideas slowly disap- 
 peared. There was a steady gain in 
 strength of mind and body. By Decem- 
 ber ist, the self-consciousness had all but 
 disappeared and she could bear to lie 
 awake at times without morbidness and 
 fear. Every direction I gave her she 
 scrupulously followed. She read widely 
 and deeply of the most optimistic litera- 
 ture. Week by week she added to her 
 knowledge of the principles which under-
 
 44 The Emmanuel Movement 
 
 lie good health for the nerves and grew 
 more expert in their application for 
 herself. When on December nth, I 
 received a letter from her containing 
 the following words, I promptly dis- 
 charged her as practically well: "I am 
 cured. I sleep as other people, work, 
 think, and am normal. Of course I realise 
 that I shall have setbacks, but they will 
 have their right place in my thinking 
 and be no more a bugbear to me." 
 
 CASE 3. Another woman, the same 
 age, came to me March 27, 1908, suffer- 
 ing from "heart trouble" unrelieved, 
 though many doctors had at one time 
 or another made the effort to relieve 
 her. Worse than the "heart trouble" 
 was the extreme discouragement it 
 brought. The immediate diagnosis of 
 a Northampton doctor disclosed nothing 
 worse than functional derangement of 
 the heart. Treatment was at once begun, 
 and improvement promptly followed. 
 The heart pain was felt less often, was 
 seldom so severe, brought less depression 
 and anxiety along with it, and by May
 
 A Year's Results 45 
 
 26th the patient was advised to suspend 
 her visits. 
 
 At my request she kept a record of her 
 progress back to health, and before me 
 lie forty letters from her constituting 
 probably the most valuable testimony 
 in existence to the effect of the Em- 
 manuel treatment on a personality of 
 exquisite refinement, keen insight, and 
 ripe judgment. The day after her first 
 treatment she wrote: 
 
 Do you wish to know what I felt and 
 thought as you spoke yesterday? At first an 
 unendurable sense of the amount of trouble 
 I was making you, but as I listened to your 
 words it came to me what it means that God's 
 minister should so interpret her Heavenly 
 Father to even one uneasy soul. As you talked 
 on and I so quiet, His peace came to me. I 
 came home comforted. Whether it is auto- 
 suggestion or awakened conscience the practical 
 result is this: instead of turning back to my 
 pillow this morning with a distressed sigh 
 because of the fluttering side I arose at once 
 assuring myself it is nerves, not heart. So I 
 went about my duties, assured by the doctor's 
 diagnosis and your faith which upholds mine. 
 To-day I feel steadied and set upon the right
 
 46 The Emmanuel Movement 
 
 road, and I look back bewildered that I could 
 have been so mistaken. 
 
 On April 23d she wrote: 
 
 Truly I can not understand myself nor 
 explain the peace of these weeks. The fatigue 
 and exhaustion of Good Friday were far less 
 than ever before, and although sorry for their 
 presence I was neither troubled nor afraid as 
 at other times. The disagreeable symptoms 
 have a way of appearing still most unexpectedly. 
 But there is this difference. Before, when I 
 was living in the belief that any one of these 
 occurrences might end my days each one would 
 be followed by nervous tremors hard to bear. 
 It is now all different. 
 
 One month later she wrote : * * It is now 
 two months since my first visit to you, 
 and only two or three times have I 
 suffered as I did before and those days 
 brought less of stress and exhaustion." 
 
 Under special strain early in July there 
 was a brief relapse; but on July nth she 
 received a quieting treatment, and July 
 1 3th wrote me: "I have had almost no 
 further trouble. It is as if you put out 
 your hand and turning off one current of
 
 A Year's Results 47 
 
 disquiet and unrest, had turned on an- 
 other of coolness and of balm. " Inas- 
 much as the heart pain is lessened both 
 in frequency and intensity and can be 
 completely controlled by suggestion and 
 faith as it never was by medicine, and 
 the mental distress accompanying it has 
 practically disappeared, and two physi- 
 cians have recently pronounced her as in 
 excellent condition, and there is evident to 
 all who know the woman marked improve- 
 ment in her general well being, the case 
 is placed among those "much improved. " 
 CASE 4. May ist, a young man of 
 thirty came into my study with the 
 saddest face and saddest story I have 
 heard in many a day. With a brother 
 and a sister nervous invalids of long 
 standing there was little to encourage 
 him when he fell ill two years ago. To 
 neurasthenia were added certain local 
 ailments which disqualified him for busi- 
 ness and for social intercourse and iso- 
 lated from his kind one of the most 
 companionable and most finely sensi- 
 tised of natures. Several doctors had
 
 48 The Emmanuel Movement 
 
 failed to help him. None offered 
 him much hope of restoration to good 
 health. 
 
 Though accepting his family doctor's 
 judgment that there was no organic 
 trouble, I was convinced on close inquiry 
 that the diagnosis of a stomach specialist 
 was needed, and at my request he con- 
 sulted one of national repute. This was 
 the diagnosis which the specialist sent 
 me within a week: "An excessively acid 
 stomach, three times greater than the 
 normal. When the hydrochloric acid 
 is in excess we have a neurosis, due to 
 mental nervous causes and not to organic 
 change." With the diagnosis a pre- 
 scription and a dietary scheme were 
 provided and the Emmanuel treatment 
 was earnestly suggested. 
 
 Once a week until June i6th he received 
 the quieting treatment, faithfully took the 
 medicine prescribed, and lived up to 
 the dietary scheme. The improvement 
 was immediate and rapid, and even 
 though for some weeks he was unable 
 in his summer camp to diet scrupulously
 
 A Year's Results 49 
 
 the improvement steadily continued. Au- 
 gust Qth he wrote me: 
 
 In spite of my wonderful improvement 
 there have been half -hours up here when I have 
 ached for a half-hour in your study, and my 
 desire for soothing and restoring rest amounted 
 to a craving of severe intensity; but there have 
 been moments when I could have laughed aloud 
 in thinking of the change which has come over me. 
 
 His mother also writes that "he is on 
 the road to complete recovery " and when 
 I saw him in October he was the very 
 embodiment of robust manhood. 
 
 CASE 5. Four years ago a successful 
 commercial traveller, fifty years of age, 
 was stricken with the psychasthenia of 
 monophobia. He feared to leave his 
 house without his wife. For four years 
 she went with him everywhere. Even 
 with his wife he never ventured on a 
 steamship or took a long railroad journey. 
 His capacity for business was impaired. 
 He spent large sums of money seeking 
 medical relief. From last January until 
 June he was at his worst, and June i6th 
 his wife, with the approval of his doctor, 
 brought him, a neurasthenic wreck, to me.
 
 50 The Emmanuel Movement 
 
 Before I could begin the treatment I 
 had not only to gain his confidence but 
 also by an enthusiastic domination of 
 his mind to lift him out of his depression. 
 After three treatments he came June 
 26th, alone for the first time in four years 
 from the city in which he lives to the 
 clinic in Northampton. The second week 
 in July he took a long journey with his 
 wife including one night on a steamer, 
 attended to much business with a con- 
 fidence and efficiency he had not had in 
 years, sent his wife home a half day 
 ahead, and travelled the last hundred 
 miles alone with a sense of freedom from 
 all fear that filled his heart with joy. 
 He gained twelve pounds in weight the 
 first month of his treatment. He is 
 now travelling almost constantly without 
 his wife, despatching business with zest 
 as he has not done before in years, and 
 though he still has attacks of depression 
 I am venturing, with the hearty approval 
 of the doctor, to place him among the 
 "much improved." 
 
 At this stage of the Emmanuel work
 
 A Year's Results 51 
 
 there are perhaps as many lessons to be 
 learned through a study of the failures 
 as of the successes. Passing from the 
 two instances in which, though no dam- 
 age mental or physical was done, the 
 fault was altogether mine, I hasten to 
 three cases where the responsibility of 
 the failure to improve belongs elsewhere : 
 
 The first was a case of obstinate ob- 
 sessions in which there was, under treat- 
 ment, intermittent improvement followed 
 by cessation of all progress doubtless 
 due, as Dr. Upson has made clear in his 
 Insomnia and Nerve Strain, to some 
 dental lesion. The treatment has been 
 discontinued pending the visit of the 
 patient to a dentist whose threshold he 
 has not crossed in many years. 
 
 The second was supposed to be a case 
 of neurasthenia accompanied by delu- 
 sions, but after a few weeks of treatment, 
 which included daily visits from a doctor 
 and during which the sleep average was 
 raised and the general health somewhat 
 improved, there could be no longer any 
 doubt that the man, was suffering from
 
 52 The Emmanuel Movement 
 
 involutional melancholia which was be- 
 yond Emmanuel treatment. 
 
 The third case was one of neurasthenia 
 expressed both in local pains and in 
 profound physical and mental depression. 
 The inability of the patient, a woman of 
 fifty, to keep her appointments for treat- 
 ment made it impossible for me to serve 
 her with that sense of confidence which 
 must be in the worker's mind if he is to kin- 
 dle faith in the unhappy sufferer's mind. 
 
 The fourth case is that of an aged 
 woman suffering from what appeared 
 to be ordinary hypochondria, but which 
 after the diagnosis of two physicians 
 proved to be well-established senility. 
 The treatment for hypochondria did 
 bring immediate results, but there was a 
 relapse and as soon as the true diagnosis 
 was reported I discontinued treatment 
 much to the regret of the unhappy wo- 
 man, who still thinks she can be helped. 
 
 The deeper significance of the statistics 
 will appear in the consideration now to 
 follow of the treatment of the representa- 
 tive ailments indicated in the diagram.
 
 CHAPTER IV 
 
 THE TREATMENT OF THE NERVOUS 
 
 "TVTEURASTHENIA" is a modern 
 1 N word. Its archetype was nervous- 
 ness, and even the word "nervousness" 
 is nowhere found in Shakespeare. As Dr. 
 Weir Mitchell has reminded us, when 
 Shakespeare uses the word nerve at all 
 he uses it as a synonym for sinew, and 
 in the language of the street to describe 
 a man as having nerve is still more 
 Shakespearean than modern. 
 
 When Beard began a generation ago 
 to offer proofs that neurasthenia was 
 rising to the baleful dignity of a popular 
 disease in America where it has achieved 
 peculiar pre-eminence, "there was," he 
 says, "scarcely a responsive voice in any 
 country," and even when his book on 
 
 53
 
 54 The Emmanuel Movement 
 
 Neurasthenia appeared in 1880 the 
 strongest, most numerous and compre- 
 hensive endorsements of it came from 
 Germany and England rather than 
 America. 
 
 Now at least forty per cent., thinks 
 Dr. Cabot, of the patients who come 
 to the general practitioner are suffering 
 from neurasthenia in one form or an- 
 other, and if the current impression to be 
 gained from reading medical journals or 
 from casual conversation with reputable 
 physicians be trustworthy, the good family 
 doctor woul.d rather have a broken arm 
 to mend or a mild typhoid to treat than 
 neurasthenia. 
 
 For scientific definition of it the reader 
 is directed to his family doctor. The 
 author's business is to give such informa- 
 tion about it as the average educated 
 man may be expected to possess, and 
 therefore he passes on the word of Dr. 
 Osier that neurasthenia is simply "weak- 
 ness or exhaustion of the nervous sys- 
 tem." 6 
 
 Sometimes it assumes one form and
 
 Treatment of the Nervous 55 
 
 sometimes another. Usually the suf- 
 ferer describes herself, for she is oftener 
 a woman than a man, as nervous, by 
 which she usually means that mentally 
 she is emotional, excitable, vacillating, in- 
 decisive, depressed, restless, despondent, 
 irritable, and so easily thrown out of 
 plumb that every detail in life lacks 
 proportion, fear and worry paralyse her 
 powers, and even "the grasshopper is a 
 burden." Physically she suffers from ills 
 too numerous for description, but the 
 catalogue frequently includes general de- 
 bility, loss of weight, sleeplessness, local 
 aches, sensations of fulness, flushes in 
 the head even when there is no act- 
 ual headache, throbbing, pain, palpita- 
 tion or irregularity of the heart, and 
 various disturbances of the digestion, the 
 liver, the kidneys, and other organs of 
 the body. At its worst the nervousness 
 becomes so serious that there is chorea, 
 hysteria, hypochondria, or psychasthenia 
 in which the mental disturbance outweighs 
 all physical derangement. 
 
 The causes of nervousness are as numer-
 
 cms as its symptoms. Some whose teeth 
 have been set on edge by the sour grapes 
 their ancestors ate start life handicapped 
 by lack of what we call "nerve force" 
 and furnish a considerable proportion of 
 the neurasthenic through failure to dis- 
 cover what the limitations are of their 
 nerve possibilities. Some have a nervous 
 adult life because their nervous system 
 was not protected in childhood from 
 shocks, from over-stimulation, from the 
 formation of erroneous habits, and from 
 various local weaknesses which are easy to 
 correct at the beginning and sometimes 
 impossible in later life. Some perhaps 
 far more than we imagine turn neuras- 
 thenic in one way or another just because 
 the age in which we live is so tense and 
 so alert, so complicated and so strenuous, 
 that there is in consequence more wear 
 and tear upon the nerves than in earlier 
 and simpler days. Some grow nervous 
 as a result of accident or overwork or 
 organic trouble of one sort or another, 
 or from worry and its unholy brood of 
 children.
 
 Treatment of the Nervous 57 
 
 It used to be believed that only the rich, 
 the well-to-do, and the over-refined dis- 
 cover at last that they have nerves. 
 Now we know that nervousness recognises 
 no class distinctions. The shop girl and 
 the farmer's wife, the student and the 
 factory operative, the doctor and "my 
 lady at the height of the season" have 
 "nerves" these days, and sometimes in 
 the lower strata of society neurasthenia 
 is more serious because the victim gets no 
 sympathy from those around and can 
 neither afford the services of the high- 
 priced neurologist nor the "rest cure" 
 in a good hospital, where a private room 
 must be had if the cure is to prove effec- 
 tive. The author knows of several 
 cases of this kind in Northampton which 
 are apparently beyond the reach of help, 
 and he therefore rejoices with others in 
 the establishment by Dr. Richard C. Cabot 
 in 1905 of the Social Service Department 
 of the Massachusetts General Hospital for 
 the treatment of such cases. 
 
 The treatment of neurasthenia is too 
 familiar to require elaborate description.
 
 58 The Emmanuel Movement 
 
 On one thing all who have the right to 
 speak are now agreed, that usually 
 any treatment to be helpful must have 
 regard to the ''whole man." There is 
 a place for drugs. Every wise doctor 
 knows when to use his strychnia or his 
 nux vomica. Sometimes drugs alone 
 suffice to correct a physical disturbance. 
 The oculist, the dentist, the stomach 
 specialist, the nose and throat specialist, 
 or the orthopaedist can remove local 
 difficulties which stand in the way of well 
 nerves. Not only have I in my clinic 
 turned back with immediate results to 
 one specialist or another, nervous cases 
 sent to me by some general practitioner 
 who was sure the case was one for mental 
 or for spiritual help alone, but in one in- 
 stance a lifelong invalid has found prac- 
 tically normal health because primarily 
 at my suggestion she sought for the first 
 time and received the help of dentist, 
 oculist, and orthopaedist, though several 
 general practitioners had never made the 
 suggestion that she see a specialist at 
 all.
 
 Treatment of the Nervous 59 
 
 But in general in the treatment of 
 neurasthenia the words which Dr. Osier 
 wrote in 1891 still stand unshaken: 
 "Medicines are of little avail. "? If any 
 confirmation of this is needed it is per- 
 haps suggested in the following statistics 8 
 furnished by the Out-patient Department 
 of the Massachusetts General Hospital: 
 
 Number Number of Visits Exceed 
 Year of Visits Prescrip- Prescriptions 
 
 tions by 
 
 1902 88,868 58,177 301691 
 
 i9 3 95J2 8 55, 28 5 40,443 
 
 1904 106,175 53,321 52,854 
 
 1905 110,631 49,793 60,838 
 
 1906 107,063 43, 6 74 63,389 
 
 The patient should turn first of all to 
 those who understand the methods of 
 Dr. Weir Mitchell. His treatment by 
 "seclusion, rest, massage, full feeding, 
 and electricity" was, according to its 
 eminent exponent in England, Dr. William 
 Playfair, speaking in 1888, "the greatest 
 practical advance in medicine" made in a 
 quarter of a century. But many doc- 
 tors, there is too much reason to believe, 
 who recommend the "rest cure" fail to 
 add to it the essential on which Dr.
 
 60 The Emmanuel Movement 
 
 Mitchell says, in the following words, the 
 permanence of the cure depends : 
 
 All the moral uses of rest and isolation and 
 change of habits are not obtained by merely 
 insisting on the physical conditions needed to 
 effect these ends. If the physician has the 
 force of character required to secure the con- 
 fidence and respect of his patient, he has also 
 much more in his power, and should have the 
 tact to seize the proper occasions to direct the 
 thoughts of his patients to the lapse from duties 
 to others and to the selfishness which a life of 
 invalidism is apt to bring about. Such moral 
 medication belongs to the higher sphere of the 
 doctor's duties, and if he means to cure his 
 patient permanently he cannot afford to neglect 
 them. 9 
 
 But allowing that the " rest cure" in all 
 its fulness is in many cases indicated, 
 three facts in many cases still remain to 
 be considered: 
 
 i. That many doctors, like many 
 ministers, do not have the "force of 
 character required to secure the confi- 
 dence and respect of their patients" 
 and in consequence depend on the "rest 
 cure" without its essential accompani-
 
 Treatment of the Nervous 61 
 
 ment or on medicine as a mere placebo 
 where medicine in any form may be out 
 of place. 
 
 2. There are many people, perhaps 
 the majority of nervous women, who are 
 both unable so to command conditions in 
 their home as to take the "rest cure" 
 and to afford the expense which it entails 
 and also to spend the money and the 
 time required in a hospital. For such 
 either more emphasis must be laid on 
 the mental and the spiritual help Dr. 
 Mitchell earnestly commends or they 
 must fall back upon medicine where 
 medicine is not truly indicated. It is 
 with the view of dealing with such cases 
 that Dr. Cabot is making his important 
 experiment with the Social Service De- 
 partment of the Massachusetts General 
 Hospital which is steadily reducing the 
 number of prescriptions given to the 
 nervous and rapidly increasing the num- 
 ber of social visits and is adding to the 
 doctor's expert service the human touch 
 of the social worker who goes into the 
 neurasthenic's home "to reach the hun-
 
 62 The Emmanuel Movement 
 
 dred and one outside influences which 
 always play so important a part in the 
 health of a man. " 
 
 3. Disguise it as we will, there is a 
 growing conviction that the " work cure " 
 is in itself more useful in many instances 
 than the " rest cure. " Half the neuras- 
 thenics who come to Dr. Cabot are, he 
 believes, "suffering" more for lack of 
 work than for lack of rest. Whether as 
 Dr. Cabot thinks we are in the future 
 likely to hear less and less of the rest 
 cure, 10 we shall undoubtedly hear more 
 and more of the work cure, if for no 
 other reason than the circumstance that 
 many nervous people cannot take the 
 rest cure at all and have learned from 
 experience that congenial work done 
 moderately in the right spirit does have 
 a soothing and a recreative effect on the 
 whole system. 
 
 At this point there would seem to be a 
 place, however small, for the Emmanuel 
 movement. Though ultimately, after 
 psychotherapy has become fixed in the 
 curriculum of every medical college in
 
 Treatment of the Nervous 63 
 
 the land, physicians who now employ it 
 casually and with some lack often evident 
 of self-confidence, will make systematic 
 and scientific use of it, neurasthenia in 
 a well-developed form will probably be 
 treated less and less in the Emmanuel 
 clinic which is likely to be busy with pre- 
 ventive therapeutics, it is inevitable that 
 at this stage many should seek the 
 Emmanuel clinic who have been depend- 
 ent hitherto upon the family doctor 
 alone. 
 
 Every Emmanuel clinic works within 
 the limitations set by scientific medicine. 
 But every Emmanuel worker follows 
 his own temperament and training in 
 the application of the principle. In 
 describing my methods I am well aware 
 that others may attack the problem some- 
 what differently, but I am sure the same 
 principle will in every case be generally 
 recognised. 
 
 When a neurasthenic conies to St. 
 John's clinic to apply for treatment, she 
 is made to feel at home in the reception 
 room by a mature and cheerful Christian
 
 64 The Emmanuel Movement 
 
 woman, who has read much upon the 
 general subject and has tested the Em- 
 manuel principle in her own experience 
 with such success as to give to her words 
 of cheer a conviction they could not other- 
 wise have. While the applicant waits, 
 there is abundant literature that bears 
 upon the subject for her to read, and 
 when at last she is admitted to my study, 
 with its soft colouring and open fire, she 
 finds herself, if testimony can be trusted, 
 in an atmosphere in which it is seldom 
 difficult to speak freely of the purpose 
 of her visit. 
 
 If she brings with her a letter from a 
 reputable doctor testifying that the case 
 is one distinctly for Emmanuel treatment, 
 the way is open for a frank discussion. 
 If she comes without a letter she is sent 
 to any one of several Northampton doc- 
 tors for diagnosis. After that the way 
 is open for consideration, usually with 
 the doctor's help, of the important 
 question as to the purely physical origin 
 of the neurasthenia. Neurasthenia oc- 
 casioned by simple exhaustion of the
 
 Treatment of the Nervous 65 
 
 body or by some damage to the physical 
 organism needs something more, and 
 sometimes other, than Emmanuel treat- 
 ment. Such cases I habitually advise 
 to seek the judgment of yet another doc- 
 tor, a neurologist if possible, and to be 
 guided by his counsel, likely to be the 
 "rest cure" if that is practicable. If, 
 however, that is not practicable, I enlist 
 the co-operation of the local doctor, work 
 under his direction if he will allow, and 
 supplement his treatment in any case 
 not merely by faith but also by specific 
 suggestions to build up in her the utmost 
 confidence in him. In a few instances 
 where the patient had to choose between 
 no treatment at all and this treatment 
 in which the doctor was re-enforced, but 
 in no sense supplanted by the minister, 
 some astonishing results were obtained. 
 One case deserves special mention. A 
 woman, aged forty-four, came to me Sep- 
 tember 22d, for treatment for general 
 nervous weakness. She was born, she 
 said, without the average vitality. She 
 never remembered when she was as
 
 66 The Emmanuel Movement 
 
 strong as other girls. She had had sev- 
 eral breakdowns beginning in her college 
 days. She had hurt her spine by a fall 
 some years ago and more recently had 
 torn some ligaments in another fall. 
 There were habitual physical weakness, 
 faulty digestion, poor appetite, mental 
 depression, fixed ideas, headache, pain 
 over the left eye, and an almost constant 
 pain at each extremity of the spine. 
 Before her treatment could be fairly 
 started, I had her see an oculist who re- 
 lieved the eye-strain, an orthopedic 
 specialist under whose care the spinal 
 pain completely disappeared, and then I 
 worked with the approval and counsel of 
 a good physician at the simple problem 
 of helping her to take and keep an opti- 
 mistic attitude toward her ills and toward 
 the world in general. She read many 
 uplifting books at my suggestion, lived 
 a systematised religious life, and learned 
 in our weekly interviews covering three 
 months, how to manage her nervous 
 capital without strain or fret. She is not 
 as yet entirely well, but she is much
 
 Treatment of the Nervous 67 
 
 improved in every way and now knows 
 how so to live her inner life in self-un- 
 consciousness and in such helpfulness 
 to others as to lift her out of the ranks 
 of the invalid and to make her an efficient 
 worker within her limitations. What 
 possible objection either from the stand- 
 point of medicine or religion there can 
 be to such treatment of a neurasthenic, 
 it is difficult and I think impossible for 
 the reader to imagine. It was practically 
 an instance of a clergyman proving a help- 
 ful counsellor as well as minister to a 
 person who was not in a doctor's care at 
 all and had never had before such selfless 
 counsel; or if she had had it she had not 
 been impressed by it. 
 
 If, however, the neurasthenic is a 
 simple case in which the physician who 
 diagnoses it is sure the need is one which 
 I can supply, the case is usually treated 
 thus: There is at the first treatment a 
 friendly talk. Abundant time is given 
 to it. Every fact or circumstance which 
 can throw any light upon the patient's 
 condition is brought out. There can be
 
 68 The Emmanuel Movement 
 
 no more reticences in the clinic than in 
 the confessional. 11 Any withholding of 
 confidences necessary to my perfect un- 
 derstanding of the situation of necessity 
 closes the discussion. Two patients who 
 recently refused to answer pertinent 
 questions, which happened incidentally 
 to involve considerations of character, 
 were in all courtesy and kindliness sent 
 away. 
 
 The next step is to inspire new hope in 
 hearts often hopeless. This I do by 
 words based on the doctor's diagnosis. I 
 always add, when, as is usual, I can do 
 so with veracity, "I have seen cases as 
 bad or worse than yours recover." A 
 few of my patients, who are most ap- 
 preciative, allow me to refer to them 
 the new-comers who need the word of 
 those who have the right from personal 
 experience to speak. There is a little 
 book called A Letter of Hope written by 
 one whose faith soared above tuberculosis 
 as well as neurasthenia, which has il- 
 lustrated and confirmed my words in many 
 a case. The battle is half won when a
 
 Treatment of the Nervous 69 
 
 neurasthenic's faith is really alive and 
 energetic. I usually, though not always, 
 close the first interview by having the 
 patient sit relaxed in a Morris chair with 
 eyes closed while I assure her that she 
 will be well and frequently preach her a 
 little sermon in a soothing tone about 
 God's power to make us well. See The 
 Art of Natural Sleep, pp. 54 ff., for one 
 sermon which I have found in almost 
 every case effective in clearing the mind 
 of its last vestiges of distress, depression, 
 or discouragement. 
 
 It is not at all uncommon for patients 
 who at first protested that they were not 
 religious to find themselves profoundly 
 religious after their first treatment, and 
 in my confirmation class this winter 
 there are some who have in this first 
 quieting treatment discovered that at 
 the very heart of us we are all religious, 
 even when we know it not. 
 
 One of the most impressive experiences 
 in my whole ministry followed the second 
 quieting treatment of a good man who 
 in the interests of a purely superficial
 
 70 The Emmanuel Movement 
 
 agnosticism, made a year or two a 
 sacrifice in his worldly prospects which 
 would now be unnecessary. He had 
 come in great discouragement, even on 
 his second visit. I spent an hour in the 
 earnest effort to lift him out of his de- 
 pression. Then while he was relaxed 
 in body and quiet in mind, but per- 
 fectly awake to every word I uttered, 
 I preached him the sincerest sermon I 
 could preach about God's loving interest 
 in him, and as I finished I heard him 
 whispering to himself snatches of the 
 Psalms which he had learned in boyhood 
 and in which frequently occurred the 
 words: " Orest in the Lord; wait patiently 
 for him, and he shall give thee thy 
 heart's desire. " Then he bade me again 
 repeat some of the prayers which I had 
 said and in which most conspicuous were 
 two from the Evening Prayer Service of 
 the Episcopal Church. It is too early 
 yet to make predictions as to his com- 
 plete recovery, but I know that his sad 
 soul has found new comfort and that he 
 knows more surely than he did before
 
 Treatment of the Nervous 71 
 
 where to find ''the shadow of a great rock 
 in a weary land. " 
 
 As the patient comes from week to 
 week, we always have a talk together 
 about the deeper things of life. Little 
 problems of the home are brought to me 
 for help in their solution. There are at 
 least a half-dozen homes in New England 
 that would ere this have been broken up 
 by the unfaithfulness of husband or of 
 wife but for the visit to my clinic of 
 some woman or some man made neuras- 
 thenic by heartsickness. Mothers and 
 daughters have learned how to get on 
 better with each other. Friends es- 
 tranged have become reunited as some 
 neurasthenic grown unduly sensitive or 
 exacting has learned in the clinic how to 
 see straight into life's relationships. Dif- 
 ficulties of all sorts have been smoothed 
 out, and it has been a joy unspeakable 
 to see tired nerves rested as the mental 
 strain has disappeared in all the spiritual 
 intimacy of the clinic. 
 
 Suggestion has been used with all the 
 earnestness of which I am capable for
 
 72 The Emmanuel Movement 
 
 the removal of some of the more stubborn 
 of the incidental symptoms of neuras- 
 thenia. Hypnosis in its scientific sense 
 has neither been necessary nor has it 
 been attempted save once or twice in 
 instances of "functional affections of the 
 nervous system of a temporary character 
 or sympathetic irritations of a weak 
 affinity," in which, on the authority 
 of Weir Mitchell, "there is a place for it. " 
 The preparation for the direct sugges- 
 tion of the disappearance of the special 
 symptom is nothing but the relaxation 
 of the body and the quieting of the mind. 
 The patient is conscious throughout. He 
 can open his eyes if he wills to do so. 
 He is as much awake as I am and is 
 in exactly the mental situation of the 
 attentive listener to a sermon who in 
 earnestness informs the preacher after- 
 wards: "I heard every word you said," 
 or "I could have listened all night to 
 you." Unless all suggestion, even in 
 casual conversation in the social circle 
 where there is self-forgetful and all- 
 engrossing interest in the speaker's words,
 
 Treatment of the Nervous 73 
 
 be hypnotism, then direct suggestion in 
 my treatment of specific symptoms in 
 neurasthenia, cannot, as Dr. Cabot says, 
 be called hypnosis. 
 
 I have had, however, one remarkable ex- 
 ception, though what seemed to be a light 
 hypnosis may have been normal sleep. 
 On December pth, a mother brought to me 
 at the suggestion of an excellent phy- 
 sician, her seventeen-year-old daughter 
 to be treated for a frontal headache of 
 some three years' standing. All that 
 the famous oculist and expert dentist 
 could do to relieve the headache had 
 been done in vain some months ago. 
 The headache still persisted. A local 
 doctor here was convinced after failing to 
 relieve it that though it may once have 
 had a physical basis, the headache was 
 now purely one of the imagination. 
 The mental habit of expecting the head- 
 ache each morning had grown too strong 
 to be broken by the physician's agencies. 
 
 A generous doctor and wise mother 
 before she came to me saturated her mind 
 with faith that I could at once relieve the
 
 74 The Emmanuel Movement 
 
 headache. She came into my study with 
 the certainty that now at last she was to 
 have relief. With her mother present, I 
 had her seat herself in the Morris chair, 
 told her to relax her muscles by an effort 
 of the will and rhythmic breathing, and to 
 grow quiet in mind. When by and by 
 as I spoke soothing words to her she 
 slowly closed her eyes I suggested for 
 five minutes that the pain would dis- 
 appear, that God would set her free from 
 it; then when I changed to the con- 
 versational tone and told her to open her 
 eyes she opened them as one who has 
 been sleeping and exclaimed with joy, 
 "The pain is gone ! " 
 
 Two days later the pain returned but 
 yielded once again to my suggestions and 
 after five more treatments completely 
 disappeared to return but once more in 
 the six weeks which have since intervened. 
 Whether she fell into a normal sleep or 
 into a light hypnotic sleep in all the com- 
 fort of the Morris chair before the open 
 fire, I do not know. The one point is 
 that it was unto her according to her
 
 Treatment of the Nervous 75 
 
 faith and that what medicine had, after 
 two years' trial failed to do, suggestion 
 couched in spiritual terms had at once 
 accomplished. 
 
 Nothing can be more important than 
 the establishment of the habit of self 
 re-education and self-help. As I write 
 these words a letter comes which proves 
 that patients, who are the best witnesses, 
 share with me this judgment. " I am 
 much impressed," the writer says, "with 
 the re-education idea. The bare possibil- 
 ity of straightening up one's whole 
 character is inspiring." From the first 
 treatment till the last I work with this 
 in view. My method is three-fold: 
 
 i. To endeavour to make the patient 
 one with God. The prayer life is not 
 simply commended; it is in most cases 
 definitely prescribed. Men who have 
 not prayed since at their mother's knee 
 they said their "Now I lay me down to 
 sleep" now pray as regularly as they eat 
 and sleep. Unless the patient is already 
 habituated to a devotional book, I 
 suggest my own little book of Family
 
 76 The Emmanuel Movement 
 
 Prayers 12 because of its simplicity and 
 also because it contains references to 
 definite passages of Scripture, prayers 
 chiefly from the prayer-book of the 
 Episcopal Church for every morning and 
 evening of the week, a lectionary for the 
 entire Bible, and special prayers for 
 various needs. In addition I suggest 
 Bishop Brent's With God in Prayer, the 
 famous devotional books like that of 
 Brother Lawrence and St. Francis and 
 the more modern books of Henry Drum- 
 mond, Maltbie D. Babcock, J. R. Miller, 
 and Anna Robertson Brown Lindsay. 
 (See list at end of volume.) 
 
 2. I map out for each patient a 
 definite course of reading designed to 
 strengthen his faith at every point in 
 psychotherapy in general as well as in 
 the Emmanuel movement. The journal 
 of Psychotherapy is 13 always in the recep- 
 tion room. Religion and Medicine and 
 the other Emmanuel publications and 
 Good Housekeeping and the Ladies' Home 
 Journal with their Emmanuel articles are 
 commended. The books of Dubois
 
 Treatment of the Nervous 77 
 
 and Schofield help many. The New 
 Thought books of Horatio Dresser, Henry 
 Wood, Ralph Waldo Trine, and George 
 Brodie Patterson are of inestimable serv- 
 ice in some cases, and they have fortun- 
 ately just been supplemented by the 
 latest and best book of Stanton Davis 
 Kirkham. My own book on The Art of 
 Natural Sleep contains such detailed direc- 
 tions for the wholesome cure of sleep- 
 lessness that now in many cases it alone 
 suffices to relieve even stubborn cases 
 of insomnia after one Emmanuel treat- 
 ment. Dubois's Psychic Treatment of 
 Nervous Disorders contains one chapter, 
 twenty-three, on the re-establishment of 
 the intestinal function which almost 
 invariably, especially if read soon after 
 the first interview, relieves chronic con- 
 stipation. In two instances in which the 
 normal functioning of the intestines was 
 established within twenty-four hours, 
 there had been, the patients reported, not 
 one normal movement in many years. 
 In at least two cases of complicated 
 neurasthenia induced by mental causes
 
 78 The Emmanuel Movement 
 
 the reading has made the most important 
 contribution to the cure. 
 
 3. Auto-suggestion appears to some 
 extremely difficult to practise, but where 
 there is a will it never is impossible. To 
 establish the habit of making to oneself 
 the suggestions received in the clinic and 
 from the reading is encouraged in every 
 way. It is made clear to every one who 
 comes that the most suggestible moments 
 are those which precede sleep and follow 
 it. In consequence I bid each patient 
 sink to sleep and awake out of sleep with 
 thoughts of hope and cheer and confi- 
 dence. Sometimes I write out a few words 
 for repetition not only morning and 
 evening but also during the rest period 
 which ought to follow in each neuras- 
 thenic case the noontime meal. In one 
 instance the improvement was so rapid 
 that I could not account for it until I 
 learned that the patient had not merely 
 repeated the suggestions at the stated 
 times, but had also pinned the paper con- 
 taining them on her work basket and 
 whispered them to herself at frequent
 
 Treatment of the Nervous 79 
 
 intervals the whole day through while 
 she was at her work. It would be, I 
 think, impossible to overestimate the 
 value of auto-suggestion intelligently and 
 faithfully carried out. 
 
 There are perils in the work as in all 
 work where there are nerves and hearts. 
 Mrs. Gummidge comes, of course, for 
 treatment and presents peculiar dif- 
 ficulties. My rule is invariable. If at 
 the first interview I find any difficulty in 
 winning Mrs. Gummidge to the plan she 
 is to follow if she is to recover, I never 
 let her come again. If I do have some 
 success with her and am at last able to 
 discharge her much improved, I no 
 longer let her count herself as needing my 
 assistance, though I require reports from 
 her at seasons. Gently but firmly I 
 decline to give my time in the clinic 
 or out to one whose whole problem is to 
 learn how to depend upon herself and not 
 upon the one who teaches her self-help. 
 Sometimes I have had to hurt her feel- 
 ings, but always for her good, and even 
 in reproof the Emmanuel worker learns
 
 8o The Emmanuel Movement 
 
 to use that smiling impersonality which 
 takes the sting away. 
 
 Mrs. Potiphar has not as yet come my 
 way, and I am inclined to think she 
 never will. The attendant is always 
 within call of the push-button under my 
 desk. She is frequently summoned to 
 my study, and always enters without 
 knocking. At any sign of uncontroll- 
 able emotion in a patient, the attend- 
 ant is summoned, even when the patient 
 knows it not, and either she or some 
 one else is always present in certain 
 types of treatment, or where for any 
 reason I do not feel that I altogether 
 understand the patient's temperament or 
 character. The wise Emmanuel worker 
 safeguards himself exactly as the wise 
 neurologist does and this discounts in ad- 
 vance some of the perils which, as Dr. Buck- 
 ley in The Century Magazine for February 
 points out, are inherent in the situation. 
 
 At this stage of the work in a parish 
 where there are many interests with 
 rightful claims upon the minister's con- 
 sideration, there is always the temptation
 
 Treatment of the Nervous 81 
 
 to give more time than one intends to 
 the neurasthenic. To confine the clinic 
 strictly to the hours set aside for it is 
 impossible. There are always some who 
 must come out of hours. The very self- 
 centredness which the disease creates 
 makes even the most considerate patient 
 now and then forget that there are other 
 duties which the minister must faithfully 
 discharge if he is to conduct the clinic 
 at all. My telephone rings in the busiest 
 morning. My Saturday morning, so sa- 
 cred to the man who is to preach on 
 Sunday, has been more than once in- 
 vaded by a neurasthenic who thought 
 she simply could not wait till the next 
 Tuesday. I have been called up in the 
 middle of the night to save a man who 
 had not slept for sixty hours from the 
 suicide he feared he would commit in 
 spite of all his efforts to control himself. 
 Three months of giving portions of two 
 days a week to my clinic convinced me 
 that to make due allowance for the 
 outside calls I would better confine my 
 clinic to one morning every week. There
 
 82 The Emmanuel Movement 
 
 are usually two or three hours more each 
 week which people claim who need 
 Emmanuel treatment, but as many of 
 them are members of my own parish and 
 others come for spiritual help alone, I no 
 longer count it any sacrifice and I have 
 learned how to be ruthless in resisting all 
 the outside pressure brought to bear on 
 me to give more time to the good work. 
 
 The more experience I gain the more 
 evident it becomes to me that faith has 
 significance in lifting many neurasthenics 
 out of their ill plight and until all the 
 doctors give it room like Dr. Cabot, or 
 else heed the words of Dr. Mitchell, that it 
 is the doctor's duty to seek in some cases 
 "the aid of the clergyman," there is sure 
 to be for the few ministers who have the 
 proper preparation, temperament, and 
 character a widening field of usefulness 
 both in helping neurasthenics under a 
 doctor's directions to get well and in 
 teaching them to keep well by the appli- 
 cation of sound principles of the inner life 
 on which good health for body, mind, and 
 soul alike depend.
 
 CHAPTER V 
 
 THE QUEER ONE IN THE HOUSE 
 
 IF neurasthenia is a word of recent 
 origin, psychasthenia is of yet more 
 recent coinage. Dictionaries ten years 
 old do not contain the word, and young 
 doctors still struggling to build up a 
 practice never heard it once while they 
 were studying for their degree. 
 
 Scientific definition of the word would 
 be beside the mark in such a book as 
 this. It is enough here to note that 
 while psychasthenia, like neurasthenia, 
 can be roughly called a form of nervous 
 weakness, its symptoms are conspicuously 
 mental. Janet has made it clear that 
 "psychasthenia is really the mental state 
 accompanying obsessions and fixed. ideas," 
 and Dr. Coriat has described psychas- 
 thenia with some picturesqueness in the 
 83
 
 84 The Emmanuel Movement 
 
 sentence: "It is a disease of the mental 
 level, and when the mental level sinks 
 below a certain point we have the 
 phenomena of psychasthenia." 1S 
 
 The symptoms are in general more 
 distressing than the symptoms of neuras- 
 thenia. They include many forms of 
 mental agitation and mental abnormal- 
 ity. Weakness of the will, a sense of 
 unreality, exaggerated conscientiousness, 
 specific or pervasive fear, crises of acute 
 anxiety, mental torture without cause 
 assignable, and fixed ideas sometimes 
 so persistent and absurd as to place the 
 sufferer upon that watershed between 
 saneness and insanity where dwell 
 habitually the irresponsible and half- 
 insane. 
 
 Almost every type of psychasthenia 
 has come knocking at my clinic door 
 these twelve months past. So many 
 of them have been people in positions of 
 importance in one part of the country 
 or another that I have sometimes won- 
 dered whether it be not true that "all 
 the world 's a little queer."
 
 The Queer One in the House 85 
 
 Among the representative cases were 
 two women subject to attacks of un- 
 controllable weeping not strictly hysteri- 
 cal in character, the doctors thought. 
 One man with a weak will wanted help 
 in coming to a decision as to which of 
 several women who loved him he wished 
 to marry. A woman wanted help in 
 getting rid of the idea of years' standing 
 that the husband of another woman loved 
 her though it was evident to every one 
 that the man had never given her the 
 slightest reason for her strange obsession. 
 A woman who had barely escaped from a 
 burning house only to have the place to 
 which she fled struck by lightning has 
 been haunted since by a strange sense 
 of unreality which has made her, like 
 Nicholas Tchaykovsky in the Trubetzkoi 
 Bastion, confuse her own phantoms and 
 abstractions with real things and has 
 caused her to lose confidence in her 
 ordinary mental processes. 
 
 One woman, over-conscientious, would 
 trust no member of her family but 
 herself to fasten up the house at night;
 
 86 The Emmanuel Movement 
 
 while another, so morbidly conscientious 
 that she brooded all the time over 
 imaginary sins, replied to my earnest 
 exhortation to let God run His universe 
 without her help, "I can't." One man 
 had suffered for so many years from 
 an ungrounded fear that he could not 
 take even a trolley ride alone, and 
 another had the fixed idea that he must 
 turn the door knob many times before 
 he crossed a threshold. A fine woman, 
 primarily neurasthenic, was haunted for 
 months by the visual image of the devil 
 in one of John Kendrick Bangs's stories 
 which she had not read in many years. 
 Obsessions of almost every sort have been 
 brought to me, and though sometimes 
 both alienists and neurologists have re- 
 ported that the case was one of psychas- 
 thenia and not actual insanity, it has 
 seldom been possible for me, busy as I 
 am, to give the time required for effective 
 treatment. 
 
 All told, of the four hundred people 
 who have consulted me, twenty-five have 
 received systematic treatment for some
 
 The Queer One in the House 87 
 
 form of psychasthenia. Three of these 
 are now to all appearances well again, 
 seven are much improved, four are 
 slightly improved, and four are not 
 improved at all. In four other cases 
 the result is unknown, two that were 
 once a little better are now worse 
 again, one case had to be abandoned 
 in the middle of the treatment, and 
 four are still receiving treatment. 
 
 Of the seven cases much improved, 
 two deserve more than a mere word : 
 
 The first has been in some detail 
 described on page 49. I recall it now 
 to emphasise its unique character and 
 the unusual results. Every neurologist 
 knows a well established monophobia is 
 difficult to banish from the patient's 
 mind. This man was stricken without 
 warning in the summer of 1904 with a 
 fear to go anywhere without his wife. 
 For four years he took her with him 
 even on his business rounds. As one 
 specialist after another failed to give him 
 substantial relief, he grew more and 
 more discouraged. He was peculiarly
 
 88 The Emmanuel Movement 
 
 fortunate in the general practitioner who 
 had charge of his case from January, 
 1908, to June, and yet his fear persisted. 
 When he came to me, June i6th, he 
 was utterly dejected and wept steadily 
 through the first two interviews. After 
 that, the progress back to health was 
 never seriously interrupted. By Septem- 
 ber he was working as hard as in his 
 days of perfect health, and seldom took 
 his wife with him on any of his trips. 
 On November 29th, he wrote: " Something 
 is making me well very fast now; for I 
 surely am on the gain. I can see it 
 myself." I have not seen him now in 
 many weeks but his New Year's greeting 
 was the word of a well man. 
 
 The second case is one of even longer 
 standing. It is that of a woman thirty 
 years of age. At first the case as diag- 
 nosed appeared to be simple neuras- 
 thenia. After two interviews I discovered 
 that the mental symptoms were more 
 manifest than the physical ailments and 
 dated farther back. The fixed idea that 
 no one really cared for her had made
 
 The Queer One in the House 89 
 
 her miserable in mind and then in body. 
 The disappearance, after a few weeks, of 
 the psychasthenia was followed by the 
 abatement of the neurasthenia and now 
 she lives a normal mental life, and though 
 still far from strong she has the peace of 
 mind which is the pledge, as her good 
 doctor has assured me, that she will 
 have better health of body too in the 
 future. 
 
 The treatment of the psychasthenic 
 follows the same lines as the treatment 
 of the neurasthenic with a redistribution 
 of the emphasis in certain instances. 
 There is undoubtedly a place for hyp- 
 notism in this class of cases. Personalities 
 divided and dissociated can be pieced 
 together as Dr. Morton Prince has proved 
 in the extraordinary instance of Miss 
 Beauchamp. Obsessions long established 
 can be dislodged through deep hypnosis. 
 This is not now an open question as one 
 may easily convince himself who will 
 read with a truly scientific spirit such 
 books as Bramwell's, Lloyd Tuckey's, 
 Forel's, and Binet's; or who will, like
 
 90 The Emmanuel Movement 
 
 the Rev. Chauncey J. Hawkins, pay a 
 visit to the mental clinics in London, 
 Paris, Berne, Zurich, Stockholm, and St. 
 Petersburg. The exact value of hyp- 
 nosis, though still somewhat indeter- 
 minate, in psychasthenia is a fact as 
 undeniable as aeronautics or wireless 
 telegraphy. 
 
 Its systematic and intelligent appli- 
 cation to specific cases of psychasthenia 
 requires more time and more favourable 
 conditions than I have been able to 
 secure in my Tuesday clinic, and there- 
 fore I have been content to make use 
 of the simpler quieting treatment with 
 which such results as I am able to 
 report have been secured. In the case 
 of two men I have, in special appoint- 
 ments, endeavoured to make use of 
 hypnotism but without appreciable suc- 
 cess. Neither seemed to be a fit subject 
 for hypnosis. Neither went below the 
 stage of ordinary quiet. That the fault 
 was not entirely mine I demonstrated by 
 calling in a trained psychologist, who has 
 had many years of practical experience in
 
 The Queer One in the House 91 
 
 hypnotising people for scientific purposes, 
 but who was unable to induce hypnosis 
 in either instance. I was sorry in one 
 instance because the patient's family 
 doctor earnestly advised hypnosis, and 
 in the other because the patient is 
 himself a trained psychologist, head of 
 a large department in a well-known 
 college at some distance from North- 
 hampton, and confident that he could 
 be delivered from his troublesome obses- 
 sions by profound hypnosis. 
 
 My method of procedure is simplicity 
 itself. I use no scientific terminology in 
 dealing with the ordinary case. My 
 psychasthenics are in all of my relation- 
 ship with them merely " queer." Almost 
 every home has its queer one. The 
 mere mention of the fact brings a cloud 
 to many a brow and puts an ache into 
 many a heart. When the queer one 
 comes to me I try to find out first of 
 all whether she for like the neurasthenic 
 she is oftener a woman than a man 
 is a genuine psychasthenic or a pseudo 
 one.
 
 92 The Emmanuel Movement 
 
 Some queer ones affect queerness. 
 They get from it an inner satisfaction 
 which they get from nothing else. Queer- 
 ness, they imagine, lends them a dis- 
 tinction normal people never have. They 
 do not see their queerness as it really 
 is, abnormal egotism, intolerable con- 
 ceit, vulgar vanity. When I am con- 
 vinced the queer one affects queerness, 
 I make short shrift of her. I bring her 
 up before "the God of things as they 
 are." I make the real fact, always 
 evident to every one but her, entirely 
 clear to her. I see that she soars close 
 enough to the warm sun of truth to 
 melt her wings of wax. I tell her frankly 
 that she is a social parasite absorbing the 
 vitality of those around her and giving 
 nothing in return. Sometimes the truth 
 told thus, but told without a sign of 
 bitterness, suffices to redeem her from 
 her queerness. Sometimes like the rich 
 young man she goes away sorrowful. 
 Once or twice she has gone off in anger 
 to pay me the compliment of ceasing to 
 believe in the Emmanuel movement.
 
 The Queer One in the House 93 
 
 But the genuine psychasthenic has no 
 such experience. After I have won her 
 confidence I begin to make her see 
 herself as others see her, even though 
 they may not understand her. I try 
 to help her to realise all the unhappy 
 implications of her egoism. I am some- 
 times able to convince her that what 
 those nearest her are constantly suggest- 
 ing, that she is unnecessarily sensitive, 
 is true. I have more than once helped 
 her to resolve to follow the example of 
 the good woman who remarked: "I am 
 strictly honest. I never pick up things 
 which do not belong to me; not even 
 slights." I make the strengthening of 
 the will by auto-suggestion and by 
 constant exercise the strategic point in 
 her co-operation with me, and I assure 
 her that the will to be well is the un- 
 failing harbinger of the emancipation 
 from all queerness. 
 
 Sometimes in the early stages of the 
 treatment she reacts from it. The more 
 I reach out for her with anything but 
 comfort or approval, the farther she
 
 94 The Emmanuel Movement 
 
 withdraws into her inner shrine of mor- 
 bidness or self -depreciation. I argue 
 with her, and she weeps. I reprove her, 
 and Gibraltar is a thing of wax beside 
 her stubbornness. I act for her good, 
 in two instances, without her knowledge 
 or against her weakened will, and I 
 barely escape the loss of her regard and 
 confidence. But risks must be taken 
 where large issues are involved, and the 
 soundness of the mind or salvation of 
 the character is the stake for which one 
 plays who tries to help the queer one in 
 the house, and after a whole year's 
 experience I take no case of psychas- 
 thenia without exacting for myself in 
 advance the utmost freedom of volition 
 and of action in the patient's interest. 
 
 The queer one is invariably certain 
 that no case can be so pathetic and so 
 pitiable as hers. And there is in con- 
 sequence great need at times of sympathy 
 and reassurance given with intelligent 
 discrimination. Not merely do I cite 
 impersonally cases as bad or worse than 
 hers that have come to me; I now and
 
 The Queer One in the House 95 
 
 then turn literature's illuminating page 
 to her great comfort. I give her the 
 proof positive that queerness is often 
 the distinctive mark of genius. I like 
 to quote Saleeby that it is the queer 
 people who do "the pioneer work of the 
 world." I remind her that Hamlet 
 knew "a hawk from a handsaw" even 
 though he was mad "north-north-west," 
 and that Ibsen's obsessed, melancholic, 
 and hysterical creations are, as a Smith 
 College professor has made clear, symbols 
 of a wealth of thought and feeling that 
 give the author some claim to the title of 
 the Norwegian Shakespeare. 
 
 More than one queer one in my clinic 
 has taken heart again in her discourage- 
 ment as she has been reminded that 
 Socrates spoke with no less authority 
 because in every casual sneeze he heard 
 the voice of God; that Pascal, haunted 
 all those years by the visual image of a 
 precipice which seemed ever to be opening 
 up beside him, left for the lasting conso- 
 lation of the spiritually minded his 
 Pens6es; that though Auguste Comte
 
 96 The Emmanuel Movement 
 
 was undoubtedly a semi-lunatic yet John 
 Stuart Mill and Frederick Harrison were 
 proud to sit at his feet; that Cromwell 
 had a psychasthenic vision of a woman 
 of gigantic stature standing by his bed- 
 side and informing him that he would 
 be one day the greatest man in England ; 
 and that Lincoln had strange visions and 
 went to his assassination with a sense of 
 some impending doom. 
 
 Sometimes I admit for the discussion's 
 sake that queerness may be no more 
 than eccentricity unrelieved by genius, 
 and that even if, like Schiller, the queer 
 one cannot meditate except she keep 
 decaying apples in her bureau drawer, it 
 does not follow of necessity that her 
 queerness will be relieved of its absurdity 
 by the production of a Wallenstein; 
 that even if, like Fechner, she suffers 
 from insomnia, that gives her no clear 
 title to a place beside St. Francis and 
 Tauler; that even if like Beethoven 
 she has a morbid preference to wash 
 her face in ice water, that does not 
 prove that her name will go stealing
 
 The Queer One in the House 97 
 
 down the ages to the mellifluous measures 
 of a Seventh Symphony. But I at the 
 same time remind her that there is a 
 law of compensation even in her case, 
 and that she may take comfort if she 
 will in Emerson's Fable of ike Mountain 
 and the Squirrel. With scarcely an 
 exception I have won the psychasthenic 
 to this wholesome point of view. 
 
 But this is merely the beginning of the 
 treatment. The little sermon preached 
 in her listening ear at frequent inter- 
 vals while her muscles are relaxed and 
 her eyes closed serves a purpose to no 
 one more evident than to the patient 
 herself. 16 The constant understanding 
 and the unfailing uplift and encourage- 
 ment all have some significance. Every- 
 thing that can be said to her or done 
 for her in the clinic is of significance. 
 But even then the good work is at most 
 half done. 
 
 There must be help for her outside 
 the clinic too. Her situation in the 
 little world in which she lives is sad 
 beyond description. There is often no-
 
 98 The Emmanuel Movement 
 
 thing in her character to lend dignity to 
 her queerness, nothing in her home 
 to repay her for it. And as for the 
 larger world outside the home, it usually 
 declines to have concern at all about the 
 case. Society in general shuns her, 
 lies to her, gets on with her at the ex- 
 pense of everything save selfish ease, 
 puts the brand of queerness on her, and 
 sometimes shuts her up in an asylum 
 when a clearer understanding of her 
 case would make it possible to get on 
 with her at home. 
 
 To those who by reason of kinship or 
 friendship acknowledge their share, and 
 it is often great, of the responsibility, 
 I usually make the following suggestions : 
 
 i. Help me to find some occupation 
 for your queer one which will be con- 
 genial and yet not overtax her. The 
 arts and crafts have been a boon to 
 many. The study of ceramics, the 
 making of picture puzzles for the great 
 department stores, the systematic reading 
 when the eyes will stand the strain of 
 some prolific author like Dickens or
 
 The Queer One in the House 99 
 
 Balzac, the employment in an office 
 where the business hours are brief or 
 in a library where there is not too close 
 contact with persons, all have ministered 
 in one way or another to the mental 
 wholesomeness of queer ones. In several 
 instances light employment in the home, 
 gradually increased and diversified, has 
 proved the one thing needful. Help me 
 to open up the avenues of human service 
 which will lead her to wholesomeness 
 at last. 
 
 2. Avoid all subjectivity in dealing 
 with the queer one in your house. Be 
 not blinded by affection to the duty 
 which you owe to the normal as well 
 as the abnormal. Others in the home 
 have rights as well as the queer one. 
 If it is cruel to be inconsiderate or 
 unsympathetic with your queer one, it 
 is no less cruel, criminally cruel, to 
 sacrifice the interests of your children 
 for her sake. Gentle insistence on the 
 children's rights will often bring the 
 queer one to her senses where the slightest 
 intimation of the rights of adults will
 
 ioo The Emmanuel Movement 
 
 but set her the more firmly in her queer- 
 ness. She must be very queer indeed 
 who will not be convinced that to turn 
 the dining-room or nursery into a sym- 
 posium for the exploitation of personal 
 grievances or for the discussion of un- 
 toward happenings is to invite the search- 
 ing challenge of the God of things as they 
 ought to be: 
 
 "Who has drugged my boy's cup? 
 
 Who has mixed my boy's bread? 
 Who, with sadness and madness 
 
 Has turned the man-child's head?" 
 
 3. Skilfully direct, without the queer 
 one's knowledge and without nagging at 
 her, the irresistible stream of public 
 opinion upon her queerness. Enlist the 
 interest, if possible, of the entire family. 
 There is a way to do this without 
 disloyalty to her. 
 
 Get your family doctor's help. No 
 one in ordinary circumstances is likely to 
 be so influential as he in inducing her to 
 keep physically well by getting all the 
 sleep she needs, by eating whether she
 
 The Queer One in the House 101 
 
 has appetite or not, by deep breathing 
 of fresh air, by taking outdoor exercise, 
 and, when necessary, medicine for the 
 correction of certain local disturbances 
 likely to occur from time to time with 
 psychasthenics. 
 
 Admit into your confidence some pa- 
 tient, buoyant, cheerful friend outside 
 the home, who will understand without 
 a special word of explanation on your 
 part, help you over the hard places 
 now and then, and relieve you of the 
 strain of constant comradeship with 
 queerness. 
 
 Sometimes the family, the doctor, and 
 the trusty friend will combine with you 
 in making the appeal so often powerful 
 with children, that queerness and the 
 worry which it brings, will mar whatever 
 personal attractiveness the queer one 
 may possess. When the queer one finds, 
 as Darwin pointed out, that queerness 
 writes itself upon the face in ugly lines 
 and poor complexions and scatters silver 
 threads too soon among the gold, she 
 will be more likely to take notice and on
 
 102 The Emmanuel Movement 
 
 the sly to give you some assistance in 
 the elimination of her queerness. 
 
 4. Be very patient, but be also very 
 sparing with your sympathy. Some- 
 times for her good, even though she 
 thinks you hard and cold, withhold it 
 altogether. Even superficial hardness 
 has its place at times. Save her from 
 self-pity. The results of that are worse 
 than those of queerness. Illustrate in 
 your own character the gladness, serenity, 
 and wholesomeness which you would see 
 in her. 
 
 5. Do the best you can for your queer 
 one, but never grieve at the results. 
 Not all the queer ones can be cured of 
 queerness. I have three times failed 
 when I expected most. There is much 
 truth in Dr. Upson's word that "the 
 psychoses are a stone wall against which 
 the waves of psychotherapy beat in 
 vain." There are in many cases mental 
 inheritances, moral tendencies, dental 
 lesions, eye-strain, or orthopaedic ir- 
 regularities which escape the sharpest 
 diagnosis. The most that can be done
 
 The Queer One in the House 103 
 
 in certain instances is to wear off their 
 sharpest corners, subdue them to the 
 larger adaptations of the home, inveigle 
 them into the rendering of service which 
 keeps them out of mischief, gives them 
 a new appreciation of their value to the 
 home, and makes them easier to live 
 with. Even that, little as it seems to 
 be, is worth the utmost price you pay 
 for it. 
 
 The friends of Pascal used to wonder 
 why, saint as he was, he continued till 
 the end morbid, languid, and valetudi- 
 narian. Their wonder ceased, however, 
 when at the autopsy it was found that 
 "within the skull, beside the ventricles 
 of the brain, there were two impressions 
 like the mark of a finger in wax," which 
 are never found in any normal brain. 
 
 Do your best for your queer one, and 
 leave the rest to God. For "it is he that 
 hath made us, and not we ourselves."
 
 CHAPTER VI 
 
 THE CURE OF THE ALCOHOLIC 
 
 A LCOHOL is on the rack of criticism. 
 * The days of the saloon, at least, 
 are numbered. The handwriting is on 
 the wall, and to no one is it more evident 
 than to the well-informed rum-seller. 
 Arguments and facts are now smothering 
 all opposition. The American people are 
 at last concluding that, all things con- 
 sidered, the saloon is not worth while. 
 
 The popular indictment against the 
 saloon includes such points as these: 
 It lures young men to form the drink 
 habit who else would never drink at all. 
 It prevents the middle-aged and aged 
 from breaking off the habit who could 
 effectually resist temptation but for the 
 ubiquitous saloon. It poisons politics 
 
 and prevents the proper government of 
 104
 
 The Cure of the Alcoholic 105 
 
 i 
 
 cities both by furnishing the petty poli- 
 ticians a convenient meeting point and 
 by placing many of them under such 
 personal obligation to the license-holder 
 that violations of the law are overlooked 
 and the right to sell liquor granted 
 where for the best interests of the com- 
 munity it ought invariably to be refused. 
 Even moderate drinking is losing its 
 respectability. It seems a far cry back 
 to Goldsmith singing in She Stoops to 
 Conquer, 
 
 " Good liquor, I stoutly maintain, 
 Gives genus a better discerning," 
 
 and to our pioneers on the frontier 
 stimulating with whiskey the appetite 
 grown weary before the system had 
 received its complement of nourishment 
 from corn bread and pork. But it seems 
 almost as far a cry to Stevenson in his 
 Travels with a Donkey remarking: "I 
 had emptied out my brandy at Florae, 
 for I could bear the stuff no longer, and 
 replaced it with some generous and 
 scented Volnay; and now I drank to
 
 io6 The Emmanuel Movement 
 
 the moon's sacred majesty upon the 
 road." 
 
 The investigations of Metchnikoff, 
 Kraepelin, Purer, Rudin, Kurz, Aschaff en- 
 burg, Siemerling, and others seem to 
 justify the claims of Saleeby 17 and 
 W. H. Smith, writing in McClure's 
 Magazine, 19 that alcohol taken habitu- 
 ally even in small quantities threatens 
 the physical structure of the stomach, 
 the liver, the kidneys, the heart, the 
 blood-vessels, the nerves, and the brain; 
 decreases the capacity for work of every 
 sort, dulls the edge of mind and morals, 
 lowers the level of health and shortens 
 the length of life, and instead of being 
 social in its effect tends in the long run 
 to promote the anti-social propensities of 
 the race. 
 
 As though the tale of alcohol's iniqui- 
 ties were not full, science seems to be 
 approaching the conclusion that the 
 claim of a few years ago that alcohol 
 sometimes serves the purpose of a food 
 can no longer be maintained. It is now 
 evident that alcohol fails to meet the
 
 The Cure of the Alcoholic 107 
 
 one essential test which food-chemistry 
 grown expert now applies, of making 
 new tissue. A ridiculously small quantity 
 of alcohol under ideal conditions may be 
 oxidised; but as these conditions are 
 never complied with, says Saleeby, al- 
 cohol is for all practical purposes no 
 more of a food than opium, which has 
 had no one to sing its praises since the 
 days of Coleridge. Far from being a 
 stimulant, alcohol is usually a sedative 
 when it is not a depressant, and not only 
 predisposes those who use it much to 
 pneumonia and tuberculosis, but also is 
 no longer indicated in fevers where ten 
 years ago it was frequently prescribed. 
 
 These and kindred facts I often bring 
 to the attention of those who come to 
 me for help in the drink habit. But 
 more than knowledge is, alas, required 
 in dealing with the alcoholic subject. 
 In spite of Socrates's judgment, men 
 will not do right because they know 
 the right. Where there is an inherited 
 tendency to drink or the habit is es- 
 tablished, one glass can render those
 
 io8 The Emmanuel Movement 
 
 who drink immune to argument. One 
 glass is enough to fire the blood of the 
 habitual drinker, as one taste of blood 
 suffices to turn the tiger from a cub into 
 a full-grown beast in appetite. 
 
 Treatment of the alcoholic to be 
 effective must discriminate between the 
 ordinary drinker and the dipsomaniac. 
 The steady drinker usually takes his 
 glass because he likes both its taste and 
 its effect. The dipsomaniac often has 
 no liking for the taste but only for the 
 effects immediately pleasing. The steady 
 drinker frequently has no desire to stop. 
 The dipsomaniac often wants most of 
 all, between his sprees, to stop. 
 
 With the ordinary drinker the problem 
 is to create a heavenly discontent with 
 drink and all that it entails. With the 
 dipsomaniac the problem is to get him 
 through the period, often brief, of tempta- 
 tion which recurs at frequent or in- 
 frequent intervals. In one instance of a 
 dipsomaniac who had gone for months 
 without touching a drop I was able to 
 accomplish the difficult feat of inducing
 
 The Cure of the Alcoholic 109 
 
 him to submit to a treatment on the 
 first day of his relapse and after he had 
 had but a glass or two. He went there- 
 after for a week without another glass, 
 and could, I am sure, have been saved 
 altogether from his spree but for the 
 circumstance that being preoccupied with 
 the details of an extremely busy season 
 in a parish in which I have no assistant, 
 I was unable in spite of all my planning 
 to give him a treatment every day, and 
 so he fell a second time at the week's 
 end and could not regain his self-control 
 for four long days. 
 
 In the case of both the steady drinker 
 and the dipsomaniac, the definite treat- 
 ment is usually but a small portion of 
 the treatment necessary to effect a cure. 
 With the saloon around the corner, a 
 continuous allurement and incitement to 
 his appetite, to definite treatment must 
 be added the co-operation of the family, 
 the friends, the church. The minister 
 with sermons to prepare and a parish to 
 run can not give the enormous time 
 which almost every case requires for com-
 
 no The Emmanuel Movement 
 
 plete cure; and unfortunately it is seldom 
 possible for him to find a layman able or 
 willing to make the large sacrifice needed 
 of seeing the unhappy patient for at least 
 a little while each day, of cultivating a 
 close friendship with him no matter 
 what the patient's faults or lapses may 
 be, of standing by him when all others 
 fail, and of believing in him even when 
 he loses temporarily his self-respect. 
 Nor have all efforts and expenditures of 
 money yet sufficed to find a rival to the 
 saloon with attractions ample to become 
 what the saloon now is on every side, the 
 poor man's club. 
 
 The Emmanuel worker's efforts must, 
 therefore, be invariably supplemented in 
 the treatment of both types of cases; 
 but the need is perhaps greater in the 
 treatment of the dipsomaniac. For no 
 matter how long his abstinence from 
 drink, the day at last arrives when the 
 desire for drink again becomes insatiate. 
 The story is in almost every case the 
 same. The dipsomaniac fights manfully 
 against the first consciousness of the
 
 The Cure of the Alcoholic 1 1 1 
 
 returning appetite. He tries to stem the 
 tide he feels sweeping him away. If at 
 this stage he can be shut up, for which 
 there is no provision in our legal system, 
 or can be induced to turn to his Em- 
 manuel friend, which for some strange 
 reason usually appears impossible, he 
 can undoubtedly be helped. But the one 
 decision which he ordinarily makes is 
 to take one glass, and then go home. 
 
 A bartender with a kindly disposition 
 hesitated ere he gave a certain dipso- 
 maniac, who had for months abstained, 
 a drink, and beseechingly inquired : "Are 
 you going on a spree again?" Then un- 
 wisely he accepted the unhappy victim's 
 assurance that one glass was all he 
 wanted, and the deed was done. For 
 days the dipsomaniac had what he 
 called "a beautiful time." Life was for 
 him aglow with interest and happiness. 
 He was the good fellow with every one 
 who came his way. He took no thought 
 for the morrow of agony, remorse, and 
 self-reproach. But the morrow came. 
 The desire to drink disappeared as
 
 ii2 The Emmanuel Movement 
 
 strangely and as rapidly as it had come, 
 and there was the reckoning a few days 
 later with a conscience still cultivated 
 and refined, in spite of the unhappy 
 experience. 
 
 Says Reverend Chauncey J. Hawkins 
 in one of the best treatments of the Cure 
 of the Drunkard ever written : * 9 
 
 We may call the conduct of an ordinary 
 drunkard a sin, but the action of this dipso- 
 maniac is the result of a disease, a disease 
 of the will which renders him incapable of 
 overcoming the desire to drink. We call him 
 a victim of habit. This means that his constant 
 indulgence in a habit leads inevitably to its 
 accomplishment when the first of a train of 
 events ordinarily preceding it occurs. A 
 feeling of mental inertia, of sinking in the 
 stomach, or of dryness of the mouth has so 
 often led him to drink that we can predict his 
 line of conduct when opportunity for indulgence 
 is offered, as truly as we can predict the physical 
 and mental conditions that are to follow as 
 the result of the germs of typhoid. His freedom 
 of will has been destroyed, and his conduct, 
 which follows certain stimuli, is the inevitable 
 result of certain causes. 
 
 What is to be done to help the drunkard
 
 The Cure of the Alcoholic 113 
 
 whatever be his type? The Keeley cure 
 is frequently a disappointment. While 
 men like Jerry McCauley and the Sal- 
 vation Army leaders have done some- 
 thing, the emotional motive which they 
 use does not avail in every case. The 
 conventional minister and the ordinary 
 doctor in this country are doing prac- 
 tically nothing, and tacitly confess to 
 helplessness before the problem. 
 
 In Europe, however, the situation is 
 far different. Serious attacks have there 
 been made by scientific medicine upon 
 the problem. The principle of suggestion 
 has been used with some success, and 
 there is scarcely a large centre in Europe 
 where to-day physicians of high standing 
 are not making some headway in the 
 suggestive treatment of the drunkard. 20 
 
 Charcot, there is some reason to believe, 
 had after twenty years' experience about 
 four hundred cases of cures of alcoholism 
 out of six hundred treated. Forel, as long 
 ago as 1888, at the Congress of Neur- 
 ologists held in Zurich, reported much 
 success in the same field, and in the
 
 ii4 The Emmanuel Movement 
 
 latest edition of his monumental work 
 on Hypnotism and Psychotherapy he cites 
 the case of a man seventy years of 
 age who was completely cured of an 
 apparently hopeless case of alcoholism 
 accompanied by bad character in general. 
 Tokarsky of Moscow, in 1901 in Paris, 
 stated that of the seven hundred persons 
 he had treated eighty per cent, were cured 
 and Wiamsky of Saratow in 1904 pre- 
 sented about the same percentage of 
 cures out of 319 cases treated. Orlitzky 
 of Moscow has a record of fifty per cent, 
 in six hundred cases, and Tuckey lays 
 it down as a general proposition that 
 about the same results may usually be 
 expected. 21 
 
 Bramwell of London had treated when 
 his book appeared seventy-six cases of 
 which twenty-eight recovered, thirty-six 
 improved, and in twelve cases no results 
 whatever were obtained. The average 
 number of treatments was twenty, and 
 in dipsomania his habit has been to begin 
 treatment at the commencement of a 
 period of quiescence and to endeavour to
 
 The Cure of the Alcoholic 115 
 
 prevent the next attack or at least to 
 weaken or retard it. 2 2 
 
 In my efforts to help alcoholics by 
 suggestion re-enforced by faith, I am 
 conditioned by the lack of time and the 
 inability in a life as busy as mine is to 
 control conditions. But I have had this 
 year past enough experience to warrant 
 me in wishing that I could command 
 more time and larger opportunity. About 
 a dozen cases of alcoholism have in one 
 way or another this year past come under 
 my consideration. To five I have given 
 treatment as systematic as was in the 
 circumstances possible. Three of the 
 five were dipsomaniacs and two were 
 steady drinkers. One of the dipsomaniacs 
 has now gone for three months without 
 a drop, though a week or at most a 
 fortnight had been before the usual 
 limit. In another case the attacks have 
 been cut down from several a year to 
 two. In the third instance, after forty 
 years in which the habit was to go every 
 week or two upon a spree, the victim 
 never drank for four long months, and
 
 n6 The Emmanuel Movement 
 
 could, I am quite sure, be altogether 
 cured if I could see him twice a week 
 for a whole year. One steady drinker 
 who was going from bad to worse has 
 not been intoxicated in almost a year. 
 Another who drank every day and has 
 recently begun his treatment has not 
 touched a glass in weeks. These are 
 offered only as reports of progress. But 
 they represent, at any rate, a conscien- 
 tious effort to deal systematically and 
 scientifically with a problem before which 
 like other ministers I stood inept, though 
 not uninterested, until a year ago. 
 
 My method is the same in all essentials 
 in both types of cases. I use suggestion 
 re-enforced by faith and mingle them 
 throughout the entire course of treatment. 
 There is frank talking at the outset on 
 both sides. I take no one for treatment 
 who does not convince me that he 
 actually wishes to stop drink. More 
 than this, I take no one for treatment 
 except I am convinced that he yearns 
 not merely for escape from the slavery 
 of alcohol but also hungers and thirsts
 
 The Cure of the Alcoholic 117 
 
 after righteousness in general. One man 
 I declined to treat at all because he 
 wanted to be saved from drink and yet 
 continue his old life in other respects. 
 Another man I found on the first visit 
 that I could not keep because he was 
 more intent on airing his grievances 
 against certain members of his family 
 than in giving up the habit which gave 
 his family the right perhaps to entertain 
 a grievance against him. 
 
 When a man comes to me for treatment 
 I first of all have a physician pass upon 
 his physical condition and give him 
 treatment, if he needs it, for those ills 
 which drink at last engenders. I exact 
 from him a pledge, which I sometimes 
 in the presence of witnesses require him 
 to sign, that he will never again touch 
 liquor without my permission. I have 
 with every alcoholic and his wife an 
 agreement that, if either has any reason 
 to believe the temptation to drink is 
 setting in, I am at once to be informed 
 by telephone at any time of day or 
 night. I require of every patient co-
 
 n8 The Emmanuel Movement 
 
 operation with me at every point in the 
 upbuilding of the spiritual life. He is 
 to go to church twice a Sunday, to 
 his own church if he has one. He is to 
 live a devotional life such as I have 
 prescribed on page 75 ff. He is to 
 substitute church interests and, when 
 possible, the Young Men's Christian As- 
 sociation for the associations which have 
 hitherto been dragging him down. The 
 one thing let me repeat which it seems 
 impossible to secure is the effective aid of 
 Christian men who will not merely see 
 the man once or twice and then forget 
 him, but two or three times a week for 
 a year or two and be a true friend to him. 
 While there is a sense in which al- 
 coholism is a disease, I do not emphasise 
 this fact in the treatment of the alcoholic. 
 I try to build up in him the sense of his 
 responsibility to God and man. I tell 
 him frankly that drink is a sin, and I 
 describe the character of sin in general. 
 I tell him that sin is not merely social 
 but also individual. I direct him to his 
 dead yesterdays lying stiff and stark on
 
 The Cure of the Alcoholic 119 
 
 the shore of the irreparable past. I tell 
 him that his special sin both robs him 
 of the power to do the duty of the day 
 and to go out into the future with a 
 morning heart for any fate and a ready 
 hand for any work. I press his sin 
 home to him with such earnestness that 
 sometimes he is in the mood to cry: 
 
 " My conscience hath a thousand tongues, 
 And every tongue brings in a several tale, 
 And every tale condemns me for a villain." 23 
 
 When his sinfulness is so clear to him 
 that, as in one instance, he bids me 
 stop and says, "I can not stand such 
 words, I know they are too true, I know 
 that I am ruining my own life and the 
 lives of those I love," then I offer words 
 of cheer and consolation. I tell, as 
 earnestly as I have told him of his sin, 
 the story of God's love for man and 
 man's inability to blot out the love of 
 God. I never knew the full meaning of 
 the parable of the Prodigal Son till I 
 read it to a drunkard and saw his face 
 light up with new hope and heard him
 
 120 The Emmanuel Movement 
 
 say, "I can do all things through Him 
 who loved me." 
 
 In the psychological moment, when the 
 heart is melted and the faith in God is 
 once more at the full, I have the patient 
 for I never forget that he is a patient 
 seat himself in the Morris chair, relax 
 his muscles, breathe regularly, and gaze 
 fixedly at some object just before him 
 or at my finger tips. What follows is 
 thus described by Ray Stannard Baker, 
 who with the patient's permission was 
 present at a treatment and described 
 for the American Magazine 24 exactly 
 what he saw with that painstaking 
 veracity which has made him probably the 
 most credible reporter alive of the social 
 and religious phenomena of the world: 
 
 "You are going to sleep," said Mr. Powell, 
 "you are sinking deeper into sleep. No 
 noises will disturb you. You will drop off 
 into sleep. You are asleep. " 
 
 These words, repeated numerous times, soon 
 produced a deep sleep on the part of Mr. X. 
 I could hear his steady, slow breathing. Then 
 Mr. Powell began giving suggestions in a low 
 monotone.
 
 The Cure of the Alcoholic 121 
 
 " I told you before that you were not to 
 drink any more. I told you that you could 
 not yield again to the drink habit. You cannot 
 drink any more. You will go on now into the 
 perfection of freedom. Your whole physical 
 nature will revolt at the thought of alcohol. 
 If you should take to drink again it would 
 blast your life and leave your wife and children 
 without support; it would cost you your 
 position. You are too good a man to drink; 
 you are too fine a character to be ruined by 
 drink. In God's name I command you there- 
 fore not to drink any more. You cannot 
 drink any more. You will use every means to 
 keep from drink; you will not be able to drink 
 any more." 
 
 These suggestions were repeated in different 
 forms many times, the treatment lasting per- 
 haps ten or fifteen minutes. The patient was 
 then aroused. 
 
 This is of course a lower stage of 
 suggestibility than the one I habitually 
 induce in ordinary cases in my clinic. 
 It would seem to be a light hypnosis, 
 concerning which there is to-day even 
 among educated people more misap- 
 prehension perhaps than concerning any 
 other subject in psychology. The Rev-
 
 122 The Emmanuel Movement 
 
 erend Chauncey J. Hawkins's words 
 about it are so free from technicalities 
 that I quote him once again: 
 
 The mind in the waking state has been 
 compared by Tarchanoff to a room into which 
 rays of light are entering from all sides. The 
 result is a general illumination, without promi- 
 nence being given to any one ray. If the room 
 is darkened and through a small opening a 
 single ray is allowed to pass, it shines with 
 exaggerated force and brilliancy. The mind 
 in its normal state is like the room receiving 
 rays from every direction. It is busy receiving, 
 weighing, and registering all ideas and sensa- 
 tions which come to it from many sources. If, 
 however, the mind is made calm, passive, 
 vacant, and then one idea is permitted to 
 enter it, it comes with greater force and bril- 
 liancy. It not only works its way into con- 
 sciousness, but comes to dominate consciousness. 
 There is in this state no weighing of evidence, 
 no balancing of one idea against another, the 
 result being that the idea which enters the 
 mind becomes an uncontrollable and irresistible 
 impulse. Tell a drunkard in his normal state 
 that he will be able to overcome the desire 
 to drink, and all his past experiences will rise 
 in his mind to combat your suggestion and 
 render it of no value. Tell the same man in a
 
 The Cure of the Alcoholic 123 
 
 state where he is especially susceptible to sug- 
 gestion that whiskey is a strong emetic, and, 
 though it may be his favourite ^lass, he will 
 instantly reject it with disgust. 25 
 
 The objections to hypnotism are usu- 
 ally the objections of those who confuse 
 the first stage with the last. There is 
 as much difference between the lighter 
 sleep of hypnosis and the third stage, 
 somnambulism, with all its possibilities 
 so vulgarly exploited on the stage and 
 public platform, as there is between the 
 drowsiness that precedes sleep and the 
 somnambulism which now and then ap- 
 pears in the profound sleep of normal 
 persons. 
 
 The one condition of inducing this 
 lighter stage is the subject's willingness. 
 No one can be hypnotised without his 
 consent. No suggestions but the ones 
 for which the patient yields himself 
 am I able to make without awaking him. 
 Far from weakening the will, suggestion 
 strengthens it; and far from divorcing 
 suggestion from religion, I find that only 
 when I impart the suggestions with a
 
 i24 The Emmanuel Movement 
 
 religious background or in religious terms 
 do I feel the requisite self-confidence 
 in the treatment of the patient, or does 
 the treatment prove effective. 
 
 In two instances there has been built 
 up not merely moral but also physical 
 aversion to drink. One man to whom 
 the doctor gave a tonic to strengthen 
 the mental treatment the alcoholic was 
 receiving at my hands was unable to 
 take the second dose of medicine because 
 the first nauseated him. He was sure 
 there was alcohol in it and that it was 
 the alcohol his palate refused to accept. 
 On inquiry of the doctor I learned that 
 the medicine was in a tincture of alcohol, 
 and since I had in the treatment of the 
 man repeatedly informed him that even 
 to taste liquor again would nauseate 
 him I had the explanation of his inability 
 to take the second dose of medicine. 
 
 Another man discovered soon after he 
 began the treatment that it made him 
 feel ill even to smell liquor, and on one 
 occasion when in the middle of a banquet 
 he tasted his Roman punch in order
 
 The Cure of the Alcoholic 125 
 
 not to seem exceptional he was unable 
 to enjoy the last half of the feast. 
 
 From my limited experience with cases 
 I am not inclined to draw the inference 
 that every minister should start a clinic 
 for the cure of drunkards, but I am con- 
 vinced that here is a new possibility of 
 helping the inebriate which the Church 
 has never used before. Perhaps not 
 much can be made of this possibility till 
 the Church has devised some machinery, 
 which she has not now, for the effective 
 co-operation of laymen with the minister 
 in the reclamation of the drunkard. In 
 few cases, at least of dipsomania, can a 
 weekly visit to the minister, no matter 
 what the treatment be, probably offset 
 the continuous allurement of the saloon, 
 for which no substitute has yet been 
 found. 
 
 It may be that in this country as in 
 Europe the work will one day fall into 
 the hands of trained physicians. There 
 are certain reasons why they ought to do 
 it. But even then they will either be 
 obliged, like some European doctors, to
 
 i26 The Emmanuel Movement 
 
 re-enforce suggestion by faith, or if they 
 cannot make appeal to what Dr. Cabot 
 calls "the core of a man" by appealing 
 to his faith in God, they will evidently 
 have to have the preacher's help. 
 
 In a few instances, where there is 
 special training, it may be possible for 
 the minister to conduct the alcoholic 
 clinic with the incidental help of the 
 physician. In more instances it would 
 seem advisable to make an actual com- 
 bination with the doctor, to have him 
 present at each clinic, and to combine 
 all the resources of religion and medicine 
 in the relief of what is in a large per- 
 centage of cases nothing but a moral 
 ill. Whatever plan is followed, it would 
 seem to be a calamity, which the Church 
 need not add to her many other lost 
 opportunities, to allow the cure and 
 care of the drunkard to fall entirely into 
 the hands of science, which admittedly 
 needs all the help that faith in God can 
 give in dealing with an ill so largely 
 spiritual as the excessive use of alcohol.
 
 CHAPTER VII 
 
 THE MISCELLANEOUS CASES 
 
 OF the four hundred, approximately, 
 who have this year brought to me 
 their troubles of the soul or mind or body, 
 less than one eighth, if the doctors' diag- 
 noses can be trusted, have been suffering 
 from ills primarily and essentially physical 
 either in their origin, their symptoms, or 
 their effects. Seven eighths have been 
 in stress of soul or strain of mind with the 
 consequent reaction in some cases on 
 the body. But even of the seven eighths 
 it has been possible for me to give sys- 
 tematic treatment to but twenty-one, 
 though evidences are multiplying of the 
 apparent good results in many instances 
 of the single clarifying interview which I 
 had with them. 
 
 Three typical cases, which have not had 
 127
 
 128 The Emmanuel Movement 
 
 systematic treatment and would not have 
 come to me at all but for the clinic, 
 will illustrate the character of the troubles 
 which have outbulked all others : 
 
 i. A woman in a distant city, occupy- 
 ing a position of unusual responsibility, 
 has recently been finding herself, as 
 she passes into the forties, losing momen- 
 tum in her inner life. An expert in her 
 work of managing many people, all of 
 them of scientific training, the zest 
 seems for her now to be passing out of 
 life. She does her work so easily and so 
 quickly that it no longer taxes mind 
 or body and makes no more the demands 
 upon her deeper life which it once made. 
 She fears that she is reaching that 
 
 " last stage of all 
 
 When we are frozen up within, and quite 
 The phantom of ourselves." 
 
 I advised a year of travel, and was 
 at once informed that it would be im- 
 possible for her to leave her work at all 
 in the near future. Then I furnished 
 her with some power-giving books, and
 
 The Miscellaneous Cases 129 
 
 bade her go into the silence for a little 
 while three times a day, and with mus- 
 cles relaxed and mind quiet "to let the 
 spiritual, unbidden and unconscious, grow 
 up through the common." I am not 
 sure that this will altogether solve a 
 problem peculiarly difficult to solve, but 
 I am sure it is the best advice in the 
 emergency to give. 
 
 Here is her case described in a letter 
 which she wrote me after she had read 
 the books. I quote in some detail 
 because I know nowhere a more con- 
 vincing statement of a mental condition 
 common among the strong-minded and 
 clear-headed as they pass out of the 
 enthusiasm of youth: 
 
 What I got out of the reading was an ever 
 increasing conviction that the thing I am 
 seeking is a logical and legitimate application 
 of the principles therein explained. Why 
 must there be definite illness before it seems 
 worth while to stir up the sub-conscious to 
 action? Why is it not a worthy application of 
 your principle to stimulate a sound mind to its 
 fullest activity as well as to remove constipation 
 or headache from a weakened physique? Is
 
 130 The Emmanuel Movement 
 
 not a large part of the church's work to help 
 those who are already looking up that they 
 may see higher, or is it only to lift up those who 
 are down? 
 
 To be specific and not unduly lengthen my 
 story, I am in my forties. I am a worker and 
 have always been one. For a good many years 
 I have worked in one groove until it is worn 
 so deeply that it is difficult for me to get my 
 head above the ruts and see the broader vision 
 that I am sure lies all about me. I may not 
 drop my detail at present, but there is no 
 further growth for me in that direct line, and 
 grow I must. I am not willing to stop yet. 
 Now, unless I have less than the normal amount 
 of mentality I must have in me somewhere a 
 lot of facts and things that ought to be put to 
 service for some one else, and that I am sure 
 I have constant opportunity for giving out. 
 But here I fail. Now either I must learn to 
 do this and grow with the growth of my position 
 or I must surrender it altogether to some one 
 else. That some one has not yet appeared on 
 the horizon, besides which I feel very strongly 
 that I want to make one more try at it before 
 admitting that I am beaten and must remain 
 for the rest of my mortal life at this point of 
 development. 
 
 2. A woman of rare refinement and
 
 The Miscellaneous Cases 131 
 
 high ideals had found for some years 
 past that she was losing her grip upon 
 herself in the management of her pupils 
 in a fashionable school for girls. She 
 had tried in vain to regain it. She came 
 to me in sheer despair, and later wrote 
 me thus about the effect upon her of the 
 interview: 
 
 Before my talk with you I was conscious 
 of having a scattered and indefinite something 
 which I tried to use to secure a certain peace 
 of mind. But it was so confused and unformed 
 that while its help was felt, it seemed to last 
 so short a time. To you I owe the definite line 
 of thought, and the power which can always 
 bring to the disturbed mind that perfect rest 
 and peace, and the assurance that all is well. 
 
 3. A good man, not given to habitual 
 church attendance, or to conventional 
 expressions of religion, came to me a 
 few days before the Presidential election 
 with the heart-breaking news that he 
 expected in a day or two, unless some- 
 thing unforeseen occurred, to fail in 
 business, and must have spiritual help 
 to meet the great disaster. It was a case
 
 132 The Emmanuel Movement 
 
 in which the cheerful heart and peaceful 
 mind had in some way to be given him. 
 Professional ministrations, whether of 
 prayer or Bible reading, were not indi- 
 cated in the circumstances. Even to sug- 
 gest them would have been to put up a bar 
 between us at a moment when to be of any 
 service to him everything professional 
 and perfunctory had to be at once 
 eliminated. I talked to him as man to 
 man, gave him a quieting treatment, in 
 which faith was mingled with suggestion, 
 and sent him away with a heart for any 
 fate. As the peace he coveted stole 
 into his heart he wrote, though to write 
 verse was the last thing one expects of a 
 hard-headed business man, the following 
 lines and sent them to me : 
 
 " I pray that I may have a grateful heart 
 
 For all the blessings that are sent to me ; 
 That Thou wilt always fill my soul with praise, 
 And that my heart from envy may be free. 
 
 What if my neighbour has a greater share 
 Of this world's riches or of earthly fame, 
 
 I only ask for a contented heart, 
 
 That I may daily praise Thy holy name."
 
 The Miscellaneous Cases 133 
 
 Fortunately after the election his busi- 
 ness improved and there is now in every 
 way a brighter prospect for him. 26 
 
 The miscellaneous cases which have 
 had systematic treatment have been 
 cases which for one reason or another 
 could scarcely be included under the 
 general heading of either neurasthenia 
 or psychasthenia. 
 
 Morphinism and cocainism I have, 
 except once, declined to treat at all, 
 because I am convinced after a study 
 of both the European and American 
 literature that practical incarceration in 
 a sanitarium where the patient can be 
 under constant surveillance day and 
 night is essential to a cure. The craving 
 for both morphia and cocaine is so in- 
 satiate that once it comes upon a 
 man he will often lie or steal, in spite 
 of his best resolutions, to procure the 
 drug. 
 
 I have known of one case of morphin- 
 ism in which, though the treatment was 
 given in a hospital, the doctor's best 
 efforts were foiled by the patient's wife's
 
 134 The Emmanuel Movement 
 
 connivance with him to transfer the 
 daily dose of morphia from her mouth 
 to his when she kissed him on her daily 
 visit to him. I have heard of one case of 
 cocainism in which when the craving 
 came the unhappy victim, who chanced 
 to be a doctor, would break an appoint- 
 ment or if he were out driving and 
 chanced to be without the drug would 
 whip his horses till they ran to the drug- 
 store where by breathless command he 
 without delay secured it. A sufferer from 
 the habit of taking heroin, which is a 
 derivative of morphia, reported to me 
 that after waiting for some weeks for me 
 to help her she herself in a moment of 
 high resolution renounced the drug and 
 has not touched it since. But it should 
 be added that she says the daily dose 
 she took was always small. 
 
 There seems to be general agreement 
 among those who have applied suggestive 
 treatment to the relief of childish habits 
 while the child is asleep and in a suggest- 
 ible state, which seems not to persist 
 to adult life, that excellent results have
 
 The Miscellaneous Cases 135 
 
 been obtained. In seventy-five cases Dr. 
 Worcester reports cures of great improve- 
 ment in such ills as nail-biting, swearing, 
 lying, and stealing. My own experience 
 has been comparatively slight in dealing 
 with children, but it confirms the ex- 
 perience of those who have treated more 
 cases than I. 
 
 In excessive grief the quieting treat- 
 ment has more than once brought more 
 comfort than I have ever been able to 
 impart by the usual ministrations of my 
 office. In one instance the grief for a 
 lost child was of long standing and 
 threatened the reason of the stricken 
 mother. The expectation of relief, which 
 she had never had when she had turned 
 to others in her sorrow, was perhaps the 
 largest element in helping her, and her 
 willingness to be still and to listen to me 
 without interruption for a considerable 
 period of time completed the good work. 
 
 Aversions, where there are no physical 
 complications, yield at once if my ex- 
 perience is to be trusted. A young 
 woman, whose aversion, not without
 
 136 The Emmanuel Movement 
 
 warrant, to one with whom she was in 
 daily contact had reached a point at 
 which her nerves were worn threadbare 
 and her parent was endeavouring to per- 
 suade her to resign her position. One 
 little talk accentuated by a little sermon 
 preached to her with her eyes closed 
 made her at once indifferent to the 
 object of her aversion, her nerves ceased 
 to rebel, and the thought of giving up her 
 place passed permanently from her mind. 
 None of my miscellaneous cases have 
 been more interesting and gratifying to 
 me than the preparation of panic-stricken 
 patients for a surgical operation. Several 
 times I have been requested by our local 
 doctors to attempt to quiet the minds of 
 those soon to go upon the operating table. 
 In each case I have sat by the bedside, 
 gradually passed from general to specific 
 discussion of the approaching experience, 
 bade the anxious patient at the crucial 
 moment close her eyes and listen to a 
 little sermon. Never has there been a 
 failure. In each instance the patient 
 has after a few moments opened her eyes
 
 The Miscellaneous Cases 137 
 
 with a peace-crowned face, and has 
 taken the ether and come out from under 
 it without fear and with a smile. 
 
 Two incidental experiences in dealing 
 with neurasthenics would seem of interest 
 among the miscellaneous cases. An aged 
 woman, who came to me for help in 
 learning to control a tendency to constant 
 weeping and to trembling of the hands, 
 not merely made rapid progress back to 
 health in these respects, but incidentally, 
 though there was no special treatment for 
 it, made conspicuous improvement in 
 what had long appeared to be an incura- 
 ble deafness. Another woman, who came 
 from the office of a famous oculist with 
 the word that she would soon be wholly 
 blind in one eye and never see well 
 with the other, went at my suggestion 
 to another well-known oculist who in- 
 formed her that there was nothing wrong 
 with her eyes except a general debility 
 resulting from the grippe and that under 
 the Emmanuel treatment she would 
 undoubtedly be much improved. Three 
 visits to me sufficed to make one eye
 
 138 The Emmanuel Movement 
 
 normal and greatly to improve the sight 
 of the other. But even more remarkable 
 was the case of a woman who, after treat- 
 ment for some weeks for general neuras- 
 thenia due to worry, gained such vigour 
 both of mind and body that when at 
 last I sent her to her surgeon for the 
 removal of a small non-malignant tumour 
 which he had a year before discovered, 
 he at once reported to me that in the 
 subsidence of all local inflammation the 
 tumour had apparently been absorbed 
 and was no more to be detected by the 
 touch. 
 
 The absolute necessity that work should 
 immediately follow treatment in some 
 cases has been twice illustrated in cir- 
 cumstances which deserve description. A 
 year ago a young man, suffering from a 
 nervous heart, was sent to me by an 
 excellent physician who had failed after 
 months of the usual medical treatment 
 to give permanent relief. In two weeks 
 of suggestion re-enforced by faith the pa- 
 tient was discharged free from every un- 
 toward symptom and with the earnest
 
 The Miscellaneous Cases 139 
 
 counsel at once to go to work. Two 
 months later, after failure to engage in any 
 steady occupation, the heart pain re- 
 turned, but yielded to treatment. Again 
 in vain I counselled daily labour, and in 
 the summer when I was away on a vaca- 
 tion he placed himself under the care of an- 
 other excellent physician who brought him 
 once more back to normal health. Then 
 the physician and the minister united 
 in an earnest exhortation, this time not in 
 vain, to him to go to work, and now after 
 months of congenial labour, he retains the 
 good health to which the doctor brought 
 him back. 
 
 Another young man, several of whose 
 relatives had had mental trouble, became 
 convinced that he was going the same 
 way. One doctor treated him with- 
 out result. Another doctor sent him 
 to me. He was peculiarly responsive 
 to my treatments and would sometimes 
 for a week of two be comparatively 
 free from all anxiety. But all the while 
 he was shifting from one position to 
 another without finding anything con-
 
 140 The Emmanuel Movement 
 
 genial. At last in August I broke through 
 his inertia, sent him at a day's notice 
 to find work in a large city, and assured 
 him that a steady and congenial occu- 
 pation would complete his cure. Not 
 merely have my predictions been abund- 
 antly fulfilled, but also he now wonders 
 how he could have been so ill a year ago. 
 
 Again and again, I have been urged 
 to attempt the cure of the insane. Twice 
 at the beginning of my work I accident- 
 ally, once through a wrong diagnosis, 
 found myself with an insane person on 
 my hands. As soon as possible after 
 the discovery of the mistake I abandoned 
 treatment, though in each case the quiet- 
 ing did seem to furnish temporary free- 
 dom from the delusions and also to induce 
 more healthful sleep. Now one of the 
 patients is in an institution for the in- 
 sane, and the other ought to be. 
 
 There are two questions which may 
 properly be asked concerning all the 
 cases of which I have been writing: 
 
 i. When apparently cured, do they 
 remain cured? Frankly, I do not know.
 
 The Miscellaneous Cases 141 
 
 Nobody knows. Every doctor feels that 
 his responsibility to a patient ceases 
 when the patient is discharged. If the 
 rules of health, which once violated 
 brought ill health, are violated again, ill 
 health will naturally follow. Since it is 
 an essential part of the Emmanuel treat- 
 ment not merely to cure patients when 
 a cure is possible, but also to instruct 
 them carefully what mental and what 
 spiritual principles to follow in order to 
 keep well, the responsibility evidently 
 rests upon the one-time patient in each 
 case. In one way or another usually 
 through printed cards to be filled out 
 at stated intervals I keep in touch 
 with many of my patients for some time 
 after their discharge. But the thing I 
 specially insist upon is that they manage 
 their lives, read the books, and keep the 
 company that make for health, and in no 
 instance where this simple direction has 
 been followed has there been, so far as 
 I have learned, a single lapse from the 
 good health which has come to people 
 in my clinic.
 
 142 The Emmanuel Movement 
 
 2. Why should not the doctors deal 
 with all such cases? They should. But 
 as a matter of fact, there are many cases 
 in which ills of the body are incidental 
 to ills of the mind or soul, and in dealing 
 with such cases the ordinary doctors 
 have had no special training. There 
 is, so far as I am able to discover, no 
 medical school in the land where a special 
 knowledge of psychology is required for 
 graduation, and until the last year I am 
 credibly informed that in no important 
 medical school has psychotherapy been 
 systematically taught. In consequence 
 the many cases of illness where the trouble 
 is as much or more mental and spirit- 
 ual in its origin as it is physical, the ordi- 
 nary doctor is no more equipped to deal 
 with it than the ordinary minister. 
 
 The neurologist is clearly indicated in 
 some cases, but the neurologist is usually 
 to be found only in a distant city. 
 Often the expense is a deterrent. There 
 are thousands everywhere in need of a 
 neurologist, who for one reason or another 
 cannot go to him. Meanwhile if the
 
 The Miscellaneous Cases 143 
 
 family doctor, as is constantly occurring 
 in Northampton and the places near, 
 assures the patient that his disease is one 
 of the imagination which can be helped 
 in the Emmanuel clinic, it would appear 
 to be unreasonable indeed to forbid the 
 sufferer to resort to prayer, Bible reading, 
 and spiritual upbuilding under the direc- 
 tion of one who never ventures even on 
 this course of action without a doctor's 
 sanction. Even if such treatment does not 
 always bring the physical results expected, 
 there is no possibility conceivable of harm 
 from what is nothing after all but a literal 
 acceptance of the statement of Isaiah: 
 "They that wait upon the Lord shall re- 
 new their strength, they shall mount up 
 with wings as eagles; they shall run and 
 not be weary; and they shall walk and 
 not faint."
 
 CHAPTER VIII 
 
 THE MOVEMENT AND THE CHURCH 
 
 THE world is growing more religious. 
 In spite of all appearances, there is 
 on every side a widening and a deepening 
 of faith in the eternal verities. The reac- 
 tion from materialism, both philosophical 
 and practical, is now so evident as to 
 arrest even the most casual attention. 
 
 In Christian Science the reaction from 
 philosophical materialism finds its most 
 exuberant expression. To be sure, the 
 founder of this novel faith appears 
 throughout her writings singularly unin- 
 formed as to the history of philosophy 
 and the content of psychology. Her 
 theology is crude and her therapeutics 
 dangerously indiscriminating. But back 
 of all the manifest absurdities of Christian 
 
 Science stands the colossal truth that 
 144
 
 THE SITE OF JONATHAN EDWARDS' HOUSE, WITH THE ELM 
 WHICH HE PLANTED FACING IT.
 
 The Movement and the Church 145 
 
 God is all in all. Many in the Christian 
 Science fold who have tried to demon- 
 strate this comprehensive truth in every 
 detail of their daily life have found such 
 health of soul and mind and body as they 
 never knew before. And after Mrs. Eddy, 
 now in her eighty-eighth year, has gone 
 from earth, those of more modern train- 
 ing who succeed her in the leadership 
 will, unless they fall into schismatic 
 quarrelling among themselves, doubtless 
 purge the movement of some of its 
 objectionable features and make it more 
 attractive to many now conscious only 
 of the perils that would seem to be in- 
 herent in a system which breaks both with 
 historic Christianity and with scientific 
 medicine. 
 
 New Thought, too, marks the revolt 
 from philosophical materialism. Like 
 Christian Science, New Thought has its 
 limitations. Though free from the denials 
 Christian Science makes, it offers a theo- 
 logy almost as nebulous and invertebrate. 
 Its votaries are prone to lose interest in 
 the denominations in which they were
 
 146 The Emmanuel Movement 
 
 brought up. In spite of all the warnings 
 of Horatio W. Dresser, there are New 
 Thought healers everywhere who alto- 
 gether decry medicine and venture to 
 treat pneumonia with mere words or 
 give to typhoid fever patients solid food 
 while the Peyer's patches still are at their 
 thinnest and their worst. But under- 
 neath all the vagueness and the incoher- 
 ence of the New Thought preachments, 
 
 "Thick as autumnal leaves that strow the brooks 
 In Vallombrosa, " 
 
 there is a substratum of sound idealism 
 which is uncovered in such helpful books 
 as The Philosophy of Self-Help, A Physi- 
 cian to the Soul, and The New Old Healing. 
 The Emmanuel movement is the first 
 serious effort undertaken by men in po- 
 sitions of responsibility within the Chris- 
 tian Church to sift the wheat from the 
 chaff, to claim for the Christian Church, 
 regardless of denominational differences, 
 the residuum of truth underlying all the 
 various cults, and to make it available 
 to the uses of the soul and mind and
 
 body within the limits definitely set by 
 common sense and science. In doing this 
 the Emmanuel movement is as truly a 
 revolt from philosophical materialism as 
 either Christian Science or New Thought. 
 But its method is the method of evolution 
 not of revolution, and it robs no faith 
 either of its principles or its adherents. 
 
 The reaction against practical material- 
 ism is singularly free from all absurdity 
 and extravagance. It has not been 
 started by any cult or any church. It is 
 so universal as to warrant the belief that 
 it is the spontaneous outbreak of a 
 newly ethicised public opinion, and even 
 men like President Roosevelt and Gover- 
 nor Hughes who are peculiarly identified 
 with this reaction are effective in the 
 public service only as they perfectly 
 express it. To lift all life, public and 
 private, to a higher moral altitude and 
 to set men free from graft and greed is 
 its fine purpose, and the test which it 
 habitually applies is the pragmatic test 
 of higher usefulness. 
 
 To the Church as well as to the world
 
 148 The Emmanuel Movement 
 
 the test to-day is ruthlessly applied. 
 Assertion is no longer taken at face value. 
 Assumption now convinces none. Facts 
 which can be scrutinised, forces which 
 can at least be felt, are now required as 
 evidence. And no longer is evasion 
 tolerated in the newly ethicised court of 
 public opinion. 
 
 In her work abroad the Church to-day 
 invites the sharpest test. Under the 
 tutelage of such men as John R. Mott, 
 Robert E. Speer, and Arthur S. Lloyd, the 
 thinking world is gradually coming to the 
 conclusion that Christian missions are 
 from every point of view worth while. 
 The facts available are as indisputable 
 as the forces now in evidence are ap- 
 preciable. 
 
 But more important still, representa- 
 tives who have the right to speak for 
 forgein lands where missionaries were once 
 unwelcome are now speaking plainly. 27 
 The Hindu editor, W. W. Subramania 
 Iyer, testifies with gladness to the "silent 
 and wonderful change in Indian minds" 
 which Christianity is working. Prince
 
 The Movement and the Church 149 
 
 Malcolm Khan of Persia considers the 
 presence of Christian missionaries in his 
 country ' ' a providential blessing. ' ' Chul- 
 alongkorn says of Siam that "American 
 missionaries have done more to advance 
 the welfare of his country than any other 
 foreign influence." Viceroy Tuan Fong 
 traces the awakening of China "in no 
 small measure to the hands of the 
 missionaries." Marquis Ito states that 
 "Japan's progress and development are 
 largely due to the influence of mission- 
 aries exerted in right directions when 
 Japan was first studying the outer 
 world." And the fitful word of the 
 flitting tourist against the evangelising 
 of the world is in consequence at last 
 discredited. The Christian Church to- 
 day at work in foreign fields meets every 
 test which pragmatism can apply. 
 
 At home the situation is more com- 
 plicated. Though the Christian Church 
 has widened her range of usefulness and 
 multiplied of late her agencies for good, 
 the newly ethicised public sentiment is 
 still inclined to ask such questions as the
 
 150 The Emmanuel Movement 
 
 following: Why the continuation of the 
 waste of men and money in the over- 
 lapping and the duplication everywhere 
 of sectarian effort ? Why is the growing 
 tendency to church unity offset every year 
 by the creation of new denominations, 
 numbering six in 1908? Why is the 
 Church usually a close second instead of a 
 conspicuous first in the rebuke of wrong 
 in public and in private life ? Why is the 
 Church as such practically without in- 
 fluence with organised labour at a time 
 when the faithful wounds of a friend are 
 sadly needed to offset the cajolery of the 
 politician and the flattery of the dema- 
 gogue ? Why is the Church losing candi- 
 dates for the ministry at such a rate that 
 to-day there are in fifty-eight theological 
 seminaries fewer students by seven hund- 
 red than there were twelve years ago 
 though meanwhile 8,000,000 persons have 
 been added to the country's population? 28 
 And what justification, if any, is there for 
 the disposition manifest among publicists 
 and philanthropists outside the Church 
 to-day to fling at her devoted head the
 
 The Movement and the Church 151 
 
 words with which Henry IV after one 
 of his great victories greeted the belated 
 though well-meaning Crillon: "Hang 
 yourself, brave Crillon! we fought at 
 Arques, and you were not there"? 29 
 
 Public sentiment is to-day shifting its 
 viewpoint toward the Christian Church. 
 Of the intrinsic truths of this theology 
 or that, it now recks little. It sees in the 
 Church possibilities of individual and so- 
 cial uplift which it has never seen before. 
 Its attitude is most accurately described 
 perhaps in the words attributed a while 
 ago to Paul Bourget : 
 
 "I look upon the Christian religion very 
 much as Pasteur looks upon the liquid he in- 
 jects into patients bit by mad dogs. He does 
 not know how to cure hydrophobia any more 
 than I know how to cure the evil that is in the 
 world; but he has learned by experience that 
 these injections furnish a certain immunity 
 against the terrible disease which would follow 
 without them. ... I have come to recognise 
 that those men and women who follow the 
 teachings of the Church are in a great measure 
 protected from the moral disasters which almost 
 invariably follow when men and women allow
 
 152 The Emmanuel Movement 
 
 themselves to be guided and swayed by their 
 senses, passions, and weaknesses." 
 
 The Church is doing much to render 
 men immune from sin. Public senti- 
 ment would have the Church do more. 
 It would have the Church make men and 
 women over in soul and mind and body. 
 It would have more evidences unmis- 
 takable of that new birth of the inner 
 life which inevitably brings to the entire 
 personality better health in every sense. 
 As I write these words, there comes 
 slightly limping down the street a woman 
 with serene and joyous face who a year 
 or two ago walked with great difficulty 
 and bore a troubled, joyless face. She 
 answers my inquiry as to what has 
 wrought the wondrous change evident to 
 all who know the woman, " I have become 
 psychical"; and I know that, like count- 
 less thousands, she has found outside the 
 Christian Church the help the Church 
 should give. 
 
 About terminology public sentiment 
 cares nothing. Not even as to the source 
 whence comes the help which people need,
 
 is public sentiment seriously concerned. 
 But inasmuch as the Christian Church 
 claims to have the oracles of God, and 
 insists that she, and she alone, can give 
 the highest help, public sentiment to-day 
 is more inclined than ever in the past to 
 require of the Church an account of her 
 stewardship. 
 
 The Emmanuel movement reduced to 
 simplest terms is an honest effort proceed- 
 ing from within the Church, not from 
 without, to meet the new pragmatic test 
 which public sentiment is everywhere 
 applying in these days. While the foun- 
 der of the movement holds to the sub- 
 conscious theory because it seems to him 
 to furnish the most lucid explanation of 
 the results he has secured, he would not 
 deny that results may be independent of 
 all theories that can be offered to explain 
 them. The fact is there are in all of us, 
 no matter how we may explain them, 
 possibilities of wholesomeness which can 
 be realised if we but make the effort. 
 We can have, if we will, a new birth 
 of health and become "a new creature
 
 iS4 The Emmanuel Movement 
 
 in Christ Jesus" if we make appeal to 
 the heart of things and give our better 
 self a chance at self-expression. 
 
 But so subtle is the connection between 
 the mind or soul and body that the words 
 of Socrates to Charmides are as pertinent 
 as when they first were spoken: 
 
 Even so there is no cure for the body apart 
 from the soul; and the reason why so many 
 diseases elude the physicians of Greece is that 
 they know nothing of the soul, which ought to 
 be their chief care, since if this be not sound it 
 is impossible for any part to be well. For all 
 things, both bad and good, not only in the body, 
 but in every part of the man, have their starting 
 point in the soul, whence they overflow in the 
 same way as from the head into the eyes. 
 First then and above all, the soul must be treated 
 if the head and the rest of the body are ever to be 
 made whole ; and the cure of the soul is brought 
 about by means of certain charms, which charms 
 are good words. By these words temperance 
 is begotten in the soul; and this once begotten 
 and abiding there, it is easy to supply health 
 to the head and the rest of the body. Let no 
 one persuade you to treat him for headache with 
 this medicine until he has first yielded up to 
 you his soul to be treated by the charm, for 
 just here the mistake is made in regard to men.
 
 The Movement and the Church 155 
 
 They attempt to treat the body independently 
 of the soul. 30 
 
 To correct this grievous error and to 
 achieve the noble end in view, the Em- 
 manuel movement is not content with a 
 vague effort. It introduces into religious 
 methods, often antiquated or inadequate, 
 the science and the system which are 
 found in every other modern movement 
 of significance. It makes the minister an 
 expert in dealing with the moral and the 
 spiritual pathology about him, and in- 
 cidentally enables him to relieve many 
 of those ailments of the body which are 
 dependent upon mental or moral con- 
 ditions. 
 
 The Emmanuel method aims at two 
 results at once: i. To inform the mind 
 and educate the spirit. This in many 
 instances is sufficient to effect the bodily 
 improvement. In several of my cases 
 of general neurasthenia almost incredible 
 results have quickly followed close ad- 
 herence to this plan. 2. To remove 
 in a comparatively small number of 
 cases, if I may trust my own experience,
 
 156 The Emmanuel Movement 
 
 local ailments by direct suggestion re- 
 enforced by faith. This result almost 
 always follows swiftly the preceding one. 
 When there has been a failure to do so, 
 there has always been good reason to 
 suspect the presence of some element 
 which diagnosis had failed to bring to 
 light. 
 
 It is beside the mark for any one of 
 Christian faith to argue from the rich 
 experience of Europe that suggestion 
 without faith will bring the same result. 
 For if, as the Christian maintains, re- 
 ligion is the strongest motive in the 
 human heart, Christian faith must surely 
 have some therapeutic value where the 
 devils of worry or fear have so controlled 
 the mind that the poor nerves at last 
 have felt their clutch and tried to fling 
 it off. 
 
 The time is not far distant when the 
 doctor will be specially trained, as now 
 he seldom is, to give suggestive treatment 
 when it is clearly indicated. Institu- 
 tions like Harvard, Yale, Tufts, Cornell, 
 Pennsylvania, Johns Hopkins, Clark, and
 
 The Movement and the Church 157 
 
 Wisconsin have already blazed the way. 31 
 But even after the physician is technically 
 trained to give suggestion, Christian 
 people will require that suggestion be 
 re-enforced by faith, and physicians who 
 lack Christian character will in conse- 
 quence find the entree more difficult than 
 it now is into Christian homes. The idea 
 itself is so simple, its untechnical exercise 
 in the ordinary relationships of life so free 
 from peril, that everybody charged with 
 the responsibility of souls or minds in 
 trouble will make instinctive use of it in 
 church and home alike. All society will in 
 fact form an amiable conspiracy to suggest 
 on every hand the thoughts that make 
 for mental and moral health, and many a 
 nervous ill which now afflicts mankind will 
 disappear along the way. 
 
 If the minister is to have a share, how- 
 ever small, in the good work there are 
 certain dangers he will have to face. 
 The clinic is the confessional without its 
 carefully contrived safeguards. Coolness 
 of head must go with warmth of heart. 
 Reticence must temper all enthusiasm.
 
 158 The Emmanuel Movement 
 
 The professional relationship must never 
 be forgotten even where the human touch 
 to be effective must be very personal. 
 Confidence must be by word and look in- 
 vited but not given. Social conventions 
 must be observed but not obtrusively. 
 Psychical parasites must be helped, but at 
 the same time helped to help themselves. 
 Else the Emmanuel worker will make a 
 failure of the work and harm his church. 
 He will come to grief upon his limita- 
 tions, and bring his church to grief upon 
 his folly. 
 
 Another danger will inevitably emerge 
 with the temptation to duplicate the 
 Emmanuel Church machinery. The class 
 and clinic can not both perhaps at the 
 same time be managed in the average 
 parish without hurt to other parish 
 interests. No minister can measure in 
 advance the demands that either class or 
 clinic will make on his time. It is 
 therefore better to make haste slowly 
 in Emmanuel work. 
 
 Another danger always to be kept in 
 mind is the too exalted expectation.
 
 The Movement and the Church 159 
 
 Not only, as Dr. Cabot points out in 
 Good Housekeeping for February, are the 
 limitations of the treatment evident, 
 but also its efficiency is frequently con- 
 ditioned by circumstances utterly beyond 
 control. Certain cases require daily 
 treatment which the worker has no 
 time to give. The mere care of the 
 semi-insane or the semi-responsible is 
 not within the province of the minister. 
 To venture on the treatment of the luna- 
 tic is worse than injudicious. Relapses 
 there will be in spite of all precautions. 
 No nervous person can continue well 
 who parts with the philosophy of life 
 learned in the Emmanuel clinic. One 
 bad habit may disappear under expert 
 treatment only to be in time replaced by 
 a worse one. A few will turn back to 
 their woe or sin for no reason which can 
 be discovered. The too exalted expec- 
 tation may lead on to deep disappoint- 
 ment. 
 
 But for every danger that besets his 
 path the Emmanuel worker has compen- 
 sations not vouchsafed to those who have
 
 160 The Emmanuel Movement 
 
 not tried the work. He is forever done 
 with that perfunctoriness which has pal- 
 sied the pastoral relationship for a whole 
 generation past and reduced parish visit- 
 ing in many a place to ringing doorbells, 
 praising the baby, and gracing five- 
 o'clock teas from which other men are 
 absent because at their daily duties. 
 No right-minded minister wants to draw 
 his salary for merely social calling. He 
 wants, like other earnest men, to make 
 his social life his avocation. 
 
 A man may get on in the pulpit or 
 the parish in spite of an occasional sub- 
 sidence of enthusiasm. He cannot get 
 on in the clinic if he ever falls below his 
 highest possibilities. An indifferent word, 
 a bored expression, may do more harm 
 than can ever be undone. The Em- 
 manuel worker must be habitually on his 
 mettle. His every resource will be taxed. 
 No two persons can be treated in the 
 same way. The worker must be quick to 
 diagnose the soul's condition. He must 
 pick his way at once by intuition to the 
 strategic point from which to treat the
 
 The Movement and the Church 161 
 
 case whether it be one of ordinary 
 dryness of the soul or of actual soul 
 sickness with its inevitable strain upon 
 the nerves. 
 
 The Emmanuel worker must be all 
 alive in body, mind, and soul. To make 
 faith immediately adaptable to human 
 needs he must be surcharged with it 
 himself and be ever ready to impart it 
 with a keen enthusiasm and a noble con- 
 secration. And those who with scant 
 acquaintance with Emmanuel methods 
 disdainfully dismiss the movement as a 
 scheme for hypnotising people to be good, 
 or for taking the kingdom of heaven by 
 violence, find their archetype in the Lon- 
 don bishop who, because he did not 
 understand the true import of Method- 
 ism, refused John Wesley's reasonable 
 request for the ordination of two priests 
 to administer the Sacraments to American 
 Methodists, and thus allowed the Church 
 of England to lose a multitude of earnest 
 souls whose spiritual children now num- 
 ber 3,112,448 in this country alone and 
 stand next to the Roman Catholics in the
 
 1 62 The Emmanuel Movement 
 
 census made by Dr. H. K. Carroll of 
 religious denominations in America in 
 1908. 
 
 There is yet another compensation not 
 to be despised. Emmanuel work re- 
 stores to the minister the authority 
 which he has too often sadly lacked in 
 recent years. When a minister has 
 set men free from fear and worry, or 
 from drink and lust, he will have an 
 authority which no ecclesiasticism ever 
 gives. His parish visits will assume a 
 larger than the simply social aspect which 
 is often all they have to-day. People 
 will put their minister to higher uses than 
 to make of him a social pudding-stick. 
 They will cease to expect him on his 
 parish rounds to avoid the deeper things 
 of life. They will look instinctively for 
 the virtue to go out of him to every sick 
 soul, and they will never look in vain. 
 They will make each parish church, like 
 St. John's Church, Northampton, a true 
 cathedral to which people will come up 
 from many miles around to find the 
 healing Christ and to discover also that
 
 The Movement and the Church 163 
 
 "Though Christ a thousand times in Bethlehem 
 
 be born, 
 Be he not born in me my soul is all forlorn. " 
 
 A third compensation every Emmanuel 
 worker finds to his delight is very real. 
 The treatment which he gives is retro- 
 active. The quieting of others quiets 
 him. The suggestions of emancipation 
 from unwholesome thoughts turn back 
 into auto-suggestions which upbuild the 
 worker at the same time that they up- 
 build his patient. The peace he preaches 
 to a congregation of one at the moment 
 of supreme suggestibility becomes his 
 peace. His health of soul and mind 
 and body receives new impulse as he 
 gives impulse to the health of others. 
 He finds that he is equal to more work 
 of every sort than ever in the past, and 
 the sense of futility, which drives many a 
 high-minded minister across the dead line 
 at the age of fifty, disappears when not 
 once in a great while as formerly but 
 every day he has new evidence of hearts 
 helped, minds informed or bodies re- 
 invigorated by his words.
 
 1 64 The Emmanuel Movement 
 
 What ought to be the attitude of the 
 Christian churches of the land toward 
 the Emmanuel movement? Shall every 
 church establish an Emmanuel class or 
 clinic? By no means. Perhaps few 
 churches should. Certainly not every 
 minister is equipped by temperament 
 or training to conduct the work in any 
 systematic way. Of the more than fifty 
 ministers who have sought my counsel 
 in the matter I have felt justified in the 
 encouragement of scarcely half a dozen. 
 No minister should in any circumstances 
 formally undertake the work unless he 
 has the human touch to add to even the 
 most ample intellectual equipment. 
 
 But every minister may put certain 
 principles inherent in the movement to 
 good account in various ways. Certainly 
 in his ministrations to the sick there 
 would seem to be a special field. The 
 Bishop of Connecticut advises the clergy: 
 
 i. To go about such ministrations with a 
 renewed recognition of the vital interests 
 involved, and approach the sick person, not 
 as paying a kindly attention, but with more
 
 The Movement and the Church 165 
 
 definite purpose of help. 2. To come to the 
 sick with messages, not only of resignation, but 
 also of hope and good cheer in the name of 
 the God of hope and of health. 3 2 
 
 It has been the unhappy custom of the 
 Christian Church in history too often to 
 allow the new movement of significance 
 to escape from it and turn into a sect or 
 cult. In the Emmanuel movement the 
 Christian Church has a movement which 
 sets up no new philosophy, breaks no- 
 where with theology, detaches no one 
 from the fold of his upbringing, and 
 proposes nothing save a redistribution 
 of the emphasis of faith in the interest of 
 the entire personality. It is not neces- 
 sary, in justice to the Church or to the 
 movement, that official sanction should 
 at this stage be given any more than it 
 is given the boy choir or the men's club. 
 It was proper that the Lambeth Confer- 
 ence of 1908 should speak a word of 
 warning to those who enter on the work. 
 Lest men unfit should start a class or 
 clinic, the Church should not as yet, 
 perhaps, make haste authoritatively to
 
 1 66 The Emmanuel Movement 
 
 encourage even those with special fitness 
 to venture into fields so new and strange. 
 But it is necessary, in justice to the 
 Church and to the movement, that no 
 word of disavowal or disparagement 
 likely at this stage to be based on lack of 
 understanding or on second hand infor- 
 mation, should find official expression 
 through the accredited representatives of 
 the Christian Church at large. Else an- 
 other great idea in religion may be turned 
 over to schismatics, and the millions now 
 outside the Church who in one cult or 
 another hold to the idea that the mind 
 spiritualised finds its sacramental sym- 
 bolism in a more wholesome body may 
 stay outside the Church and furnish 
 Christian Science, with its efficient or- 
 ganisation, the incentive as well as the 
 opportunity to become, pruned of its 
 negations and vagaries, the Methodism 
 of the Twentieth Century.
 
 NOTES 
 
 1. Dr. Worcester has published several books, but 
 it is only in his latest, The Living Word, that he sets 
 forth the philosophy and theology which underlie 
 his efforts to uplift his fellowmen through the Em- 
 manuel and other agencies. He claims for his book, 
 however, little originality, and states in the Preface 
 that the "book owes its existence, its substance, and 
 whatever merit it possesses to one of the greatest and 
 least appreciated thinkers of the nineteenth century, 
 Gustav Theodor Fechner." Allowing as liberally as 
 one pleases for the author's modesty, the fact will 
 doubtless become evident in the next year or two that 
 The Living Word is one of the most original and im- 
 portant contributions made to religious literature in 
 recent times, and it will be of special service to those 
 who want the best the new cults have to give and yet 
 remain in their own church. 
 
 2. While Dr. Mitchell professes great respect for 
 Dr. Worcester, he is in his latest utterances inclined 
 to criticise the movement. 
 
 3. The Outlook, February 29, 1908. 
 
 4. Emmanuel workers nowhere attempt to pass 
 upon the validity of the distinction between organic 
 and nervous functional disorders. As Dr. Cabot has 
 pointed out, the distinction is a convenient one in 
 common use among physicians, and until they give it 
 up it will doubtless continue to serve the purposes of 
 the Emmanuel worker in the smaller group of cases 
 where ills of the body come for treatment. 
 
 167
 
 1 68 Notes 
 
 5. Wanamaker's Book News, November, 1905. 
 
 6. Osier's Principles and Practice of Medicine 
 (Edition of 1892), 978. 
 
 7. Ibid., 983. 
 
 8. Ray Stannard Baker in The American Magazine, 
 January, 1909, 233. This article, and the earlier one, 
 will be found in Mr. Baker's New Ideals in Healing, 
 which appears as this book passes through the press. 
 
 9. Treatment of Rest, Seclusion, etc., in Relation to 
 Psychotherapy, by S. Weir Mitchell. 
 
 10. Cabot's Psychotherapy and its Relation to Re- 
 ligion, 40. 
 
 11. On the dangers of the confessional, see Cutten's 
 Psychological Phenomena of Christianity, Chs. XX. and 
 XXIX. 
 
 This is a subject on which, perhaps, plain speaking is 
 not indicated in a book like this. But it is one of the 
 possible perils of the Emmanuel movement that it does 
 establish, if real help is to be given, a close spiritual 
 relationship between the worker and the patient. 
 For this reason the formal clinic ought not, perhaps, 
 to be encouraged except in those rare instances 
 in which, as I have pointed out in Chapter VIII., 
 there is unusual fitness for the confessional re- 
 lationship. 
 
 In addition to Cutten's consideration of the close 
 relationship between religious and sexual emotion, 
 those who wish to make a careful study of the subject 
 may refer to Galton's Inquiries into the Human Faculty, 
 66 ; Nystrom's Natural Laws of Sexual Life, 174; North- 
 cote's Christianity and Sex Problems, 142; Krafft- 
 Ebing's Psychopathia Sexualis, 8-10; G. Stanley Hall's 
 Adolescence, II., 292; Starbuck's Psychology of Religion, 
 147, 207, 219, 220; Weininger's Sex and Character, 
 i8/.; T. Schroeder on Religion and Sensualism as Con- 
 nected by Clergymen in the American Journal of Religious
 
 Notes 169 
 
 Psychology and Education, Vol. III., 16-28; Powell's 
 Christian Science, Ch. VIII. 
 
 Professor William James, in The Varieties of Religious 
 Experience, 10-12, points out that the relationship 
 between religion and sex is perhaps exaggerated by 
 some writers, but that there is substantial ground for 
 the general apprehension may well give pause to the 
 foolish or the sentimental or the immature who would 
 establish the Emmanuel clinic. 
 
 12. Powell's Family Prayers (George W. Jacobs & 
 Co., Philadelphia). 
 
 13. Psychotherapy, published by the Centre Pub- 
 lishing Company of New York under the editorship of 
 Mr. W. B. Parker, is the first serious effort made to 
 furnish a monthly course of reading in sound psy- 
 chology, sound medicine, and sound religion to those 
 everywhere interested in every form of psychotherapy. 
 
 14. The author regrets that the management of a 
 highly organized parish in which there are many 
 activities makes it impossible for him to answer the 
 hundreds of letters, most of which do not enclose a 
 stamped and addressed envelope, which the new work 
 brings to him, or to accept as patients one tenth of 
 those who have made application. As time passes he 
 expects more and more to reduce the work to an in- 
 formal character, and after the appearance of this 
 book containing the results of his first year's ex- 
 perience he will naturally feel no responsibility to 
 answer any letter except the occasional one from 
 clergyman or doctor who may have special claims 
 upon Emmanuel workers. Practically every question 
 which has been asked him is answered in this book, 
 and since physicians in increasing numbers are re- 
 questing his assistance he can not of course find time 
 for cases that come on their own responsibility. 
 
 15. Religion and Medicine, 213, 214.
 
 1 70 Notes 
 
 16. No two Emmanuel workers give suggestions in 
 exactly the same way. The following, which has 
 recently been given to a psychasthenic whose mind 
 was in a turmoil of anxiety, will illustrate the author's 
 method. After I was satisfied the patient was ready 
 for my words I thus began in a low soothing tone: 
 
 "I want you first of all to let these words of Scripture 
 sink into your mind. They will make you ready for the 
 more direct suggestions I shall give: 
 
 'The Lord will give strength unto his people; the 
 Lord will bless his people with peace.' 
 
 ' Peace, peace to him that is far off, and to him that 
 is near, saith the Lord.' 
 
 'He maketh peace in thy borders, and fillest thee 
 with the finest of wheat.' 
 
 'Great peace have they which love thy law; and 
 nothing shall offend them.' 
 
 'The kingdom of God is not meat and drink; but 
 righteousness and peace, and joy in the Holy Ghost.' 
 
 ' Let us therefore follow after things which make for 
 peace, and things wherewith one may edify another. ' 
 
 'Thou wilt keep him in perfect peace, whose mind 
 is stayed on thee; because he trusteth in thee.' 
 
 'Mark the perfect man, and behold the upright; 
 for the end of that man is peace.' 
 
 'These things I have spoken unto you, that in me 
 ye might have peace. In the world ye shall have 
 tribulation: but be of good cheer; I have overcome the 
 world.' 
 
 'And the peace of God, which passeth all under- 
 standing, shall keep your hearts and minds through 
 Christ Jesus.' 
 
 "Your mind is full of turmoil and distress because 
 you have not rested in the peace of Jesus. In this 
 quiet hour beneath the shadow of the Church you are 
 to let go your anxiety and to make room in your mind
 
 Notes 
 
 for the peace of Jesus which the world can neither 
 give nor take away. 
 
 "The peace of Jesus. Superficially there seemed to 
 be no place in Jesus' life for peace. No man ever lived 
 who had more things to do. ' I must work the works 
 of Him who sent me while it is yet day,' he once re- 
 marked; 'the night cometh when no man can work.' 
 
 "You, too, have been busy; but there have been no 
 purpose and no organising principle in your busy days. 
 
 ' But so many books thou readest, 
 But so many schemes thou breedest, 
 But so many wishes feedest, 
 That thy poor head almost turns.' 
 
 "It was never so with Jesus. No circumstance 
 could ever drag Him down from His serenity. No 
 anxiety could turn Him from the path of peace. He 
 was always busy, but as you look upon His life there is 
 no sign of stress or strain in it. 
 
 "He had three things which must be yours, also, 
 if you would have the peace of mind you crave : 
 
 " i. Faith. Nothing ever shook His faith in God or 
 man. Every attack upon His faith but strengthened it. 
 He walked by faith whenever sight failed Him, and 
 the lesson of His life for you is this: 
 
 'It is better to walk in the dark with God 
 Than walk alone in the light.' 
 
 "2. Purpose. Jesus left nothing to impulse. He 
 had an end in life and He was ever moving toward it. 
 Nothing ever turned Him from it. He had a work to 
 do and he was ever saying to Himself: 'How am I 
 straitened till it be accomplished.' Fix your eye on 
 Jesus. Make His purpose yours, and He will 'guide 
 your feet into the way of peace.' 
 
 "3. The consecrated will. The consecrated will is 
 the surrendered will. This is what Jesus meant when
 
 172 Notes 
 
 He remarked to his disciples : ' My meat is to do the 
 will of him that sent me, and to finish his work.' Make 
 the will of Jesus yours. Have done forever with your 
 self-centredness and self-assertiveness. Find peace 
 for your soul amid your cares and worries by giving 
 up your will to God. It is through the surrendered 
 will that you will find the peace of God. 
 
 'Peace, perfect peace, by thronging duties pressed? 
 To do the will of Jesus, this is rest.' 
 
 "Swing open wide the windows of your soul to the 
 incoming of these thoughts and your anxieties will 
 disappear. Wait now for a few minutes, and as you 
 wait pray God to take all your anxieties away. Wait 
 and trust and pray. 
 
 "Now they are gone and peace, perfect peace, has 
 come to take their place. Keep what you have here 
 found. Go through your daily rounds with peace at 
 the centre of your mind. You can keep it if you will 
 to keep it, and continually seek God's help in keeping it. 
 Will now to keep it, and at the same time let your 
 spirit rise with mine in these peace- bringing prayers: 
 
 ' ' ' Almighty and everlasting G od , who art always more 
 ready to hear than we to pray, and art wont to give more 
 than either we desire or deserve: Pour down upon us the 
 abundance of thy mercy ; forgiving us those things where- 
 of our conscience is afraid, and givingusthose good things 
 which we are not worthy to ask, but through the merits 
 and mediation of Jesus Christ, thy Son, our Lord. Amen. ' 
 
 "'O God, from whom all holy desires, all good coun- 
 sels, and all just works do proceed; Give unto thy 
 servants that peace which the world cannot give; 
 that our hearts may be set to obey thy commandments, 
 and also that by thee, we, being defended from all fear, 
 may pass our time in rest and quietness; through the 
 merits of Jesus Christ our Saviour. Amen.'
 
 Notes 173 
 
 " 'Sustain us, O Lord, all the day long of this mortal 
 life, until the shadows lengthen, and the evening comes, 
 and the busy world is hushed, and life's fever is over. 
 Then in thy love and mercy grant us, we beseech thee, 
 a safe lodging, a holy rest and peace at last; through 
 Jesus Christ our Lord. Amen.' 
 
 '"Unto God's gracious mercy and protection I com- 
 mit thee. The Lord bless thee, and keep thee. The 
 Lord make his face to shine upon thee, and be gracious 
 unto thee. The Lord lift up his countenance upon thee, 
 and give thee peace, both now and evermore. Amen.' " 
 
 In my volume on The Art of Natural Sleep, 63, I 
 promised in the next book I should write to give a 
 series of suggestive treatments for the help of those 
 who may want to start Emmanuel clinics, but know not 
 just what type of suggestive treatment has elsewhere 
 proved useful. But as the months have passed and I 
 have realised the possibility of using the same type of 
 sermon, abridged, which one would use in the pulpit, 
 adding to it specific suggestions directed toward special 
 ills, the publication of a series has appeared unneces- 
 sary. For the largest purpose of the Emmanuel move- 
 ment, as every Emmanuel worker realises, is preventive 
 therapeutics, which The Springfield Republican evi- 
 dently had in mind when it published the following: 
 
 "The argument in favour of ministers engaging in 
 what is called psychotherapy is that the cause of 
 sleeplessness and other distressing ailments is some 
 moral defect, and that this comes directly within the 
 scope of the minister's work. Very good, observes the 
 Christian Register. Let the minister then with all his 
 might and main address himself to the cause of moral 
 training, moral improvement, and moral reform among 
 the men, women, and children who have chosen him to 
 be their spiritual leader. It follows, as the night the 
 day, that, if physical ills are the result of moral de-
 
 174 Notes 
 
 linquencies, proper stimulus being applied to the moral 
 nature, the physical ills will subside. That has always 
 been the successful method of our most honoured 
 leaders, whether they were ministers, or fathers, 
 mothers, teachers, and in other ways helpers of their 
 fellow-men. A good minister will have his hands full 
 if he attends to the moral causes and lets the physical 
 symptoms attend to themselves." 
 
 Several of the illustrations for Ch. V were obtained 
 from Grasset's important book. 
 
 1 7. Saleeby 's Health, Strength, and Happiness, Ch. X. 
 
 1 8. October, 1908. 
 
 19. The Quest for Health and Happiness, 31-40. 
 
 20. Tuckey, 94. 
 
 21. Tuckey, 243; Hawkins, 39. 
 
 23. Powell's S*'* Sermons on Sin. 
 
 24. American Magazine, December, 1908, aoi. See 
 also Note 8. 
 
 25. Hawkins, 35. It ought perhaps to be added 
 that Dr. Worcester no longer finds hypnosis necessary 
 in the treatment of many alcoholic cases. 
 
 26. It may be said that with such cases every 
 minister has now and then to deal. The point is 
 that the Emmanuel movement greatly multiplies 
 their number and makes systematic and scientific 
 what before has been irregular and casual in their 
 treatment. The author hopes the reader will bear 
 in mind the possibility that in some instances patient* 
 may have unintentionally overestimated or under- 
 estimated either their symptoms or their improve- 
 ment or that with the best intentions in the world he 
 may, in spite of the careful notes he has kept of every 
 case, have misunderstood their statements. He wishes 
 credit for having taken comparatively few cases and 
 for leaving nothing undone to help them and to ensure 
 scientific accuracy in his reports.
 
 Notes 175 
 
 And as for the claim that there is nothing new in 
 it the following words of Dr. Cabot in Psychotherapy, 
 Vol. I., p. ii, would seem to be in point: "Now, if 
 you speak to the man in the street about mind cure 
 . . . and especially if that man . . . happens to 
 be a doctor, he will tell you that there is nothing 
 new about this that all sensible physicians have 
 been doing work of this kind since the world began; 
 in fact, that no doctor could even succeed in his 
 practice if he did not take account of the mental 
 and moral conditions that complicate illness in such a 
 large number of cases. There is truth in this, about 
 the same amount of truth that there is in the often- 
 quoted statement that 'There is nothing new under 
 the sun.' When a man writes an original and beautiful 
 poem, he does nothing, it may be said, but combine 
 elements that have existed for many, many years; 
 he makes a new combination of old words, that is 
 all. 
 
 11 So with American psychotherapy. All its elements 
 are familiar and have been used by doctors, social 
 workers, educators, missionaries, and plain citizens 
 of many kinds. What is new about the thing is the 
 particular combination of elements that enter into 
 it and the particular spirit out of which it issues." 
 
 If this truth, which Dr. Cabot so authoritatively 
 states, were clearly understood by ministers and 
 physicians generally, most of the criticism of the 
 Emmanuel movement would be withheld. Those who 
 understand from personal experience the purpose and 
 the spirit which lie back of the Emmanuel methods, 
 and the largeness and complexity of the problem with 
 which the Emmanuel worker has to deal, require no 
 answer to criticism and are well content to wait for 
 that widening of accurate information which will in 
 time remove many of the objections that now arise in
 
 1 76 Notes 
 
 minds which have no first-hand knowledge of the work. 
 
 27. Barton's The Missionary and His Critic, 43, 
 
 197, i39. 14*1 I 3S- 
 
 28. American Magazine, September, 1908. 
 
 29. James's The Will to Believe, 62. 
 
 30. Quoted in S. Weir Mitchell's Treatment, etc., 
 14. 
 
 The word "cure," like many other words in medicine 
 and religion, is a relative term. Says Dr. James G. 
 Mumford in Publication No. 7, p. 12, of The Religion 
 and Medicine series published by Moffat, Yard & 
 Company: "I protest that a cure consists only in 
 returning a man to that state of physical and mental 
 health which shall enable him to live his life, to ac- 
 complish his wonted work, to adapt himself to his 
 environment in vigour of body, and in freedom from 
 pain; with his mind unclouded, buoyant, assertive. 
 ... A more common and reasonable condition 
 of cure is a state of relative comfort and efficiency; 
 with little pain and distress ; with infrequent anxiety ; 
 with renewed if imperfect confidence in the bodily 
 powers." 
 
 Judged by the standard set up in the latter sen- 
 tence, the Emmanuel statistics are of more significance 
 than they casually appear, and occasional relapses no 
 more qualify them than they qualify the statistics of 
 the best neurologists. 
 
 31. Psychotherapy, Vol. I., No. z, p. 4. 
 
 32. The Connecticut Churchman, December 19, 
 1908. In unexpected confirmation of the author's 
 general position as stated in Ch. VIII. there appears 
 in Current Literature for February the abstract of an 
 important article in Van Nor den's Magazine by 
 Michael Williams, and Feb. 9, 1909, Professor F. G. 
 Peabody remarked at the Religious Education Asso- 
 ciation in Chicago, " Religion, like all other interests
 
 Notes 177 
 
 of civilisation, must submit itself to the test of social 
 utility. " 
 
 Only those who have by exhaustive study of the 
 Christian Science literature pierced through the 
 curious terminology of Christian Science to the thought 
 which it frequently conceals, appreciate the adapta- 
 bility of Christian Science, in the hands of clever 
 and alert leaders, to contemporary uses. One il- 
 lustration will suffice. Most people who smile at 
 "absent treatment" will be perhaps surprised at the 
 following effort, in The Springfield Republican, Jan- 
 uary 13, 1908, of the Christian Science Bureau of 
 Publicity to identify "absent treatment" with con- 
 ventional Christian prayer for those away from church 
 or home. 
 
 "To the Editor of The Republican: 
 
 "In your issue of the $th you quoted from Rev. 
 J. J. Billingsley in the New York Christian Advocate, 
 the following statement: 'Socrates was ecstatic in 
 various hallucinations, believed in the guidance and 
 help of "his familiar demon," and, like the psycho- 
 pathic and befuddled Mrs. Eddy and her coadjutors, 
 believed in the power of "absent treatment.'" If 
 the happy thought had occurred to the gentleman 
 he might have made his declaration still more sweep- 
 ing. He might have said that the Master of Christianity 
 believed in the power of absent treatment. For 
 example, he healed the servant of the centurion by 
 absent treatment. Furthermore, it might be added 
 here that all the Christians of the world believe in 
 the efficacy of prayer for those who are absent from 
 them. I well remember that the good pastor of the 
 church in which I was reared always prayed for the 
 absent members. The devoted mother prays for 
 her absent boy. When we come to think of it,
 
 1 78 Notes 
 
 there are a great many 'befuddled' folks in this 
 world. 
 
 44 ALFRED PARLOW. 
 "Boston, January 6, 1909." 
 
 In further fulfilment of the author's prediction in 
 the closing sentence of Chapter VIII a book has re- 
 cently appeared entitled Christian Science: Theory and 
 Practice, by Roger Starcross, of which The Congrega- 
 tionalist remarks: "It accepts the principles empha- 
 sised by the Emmanuel Movement, speaks a good word 
 for physicians and surgeons, even eulogising medical 
 missions, and emphasising the value of fresh air, good 
 food, hopefulness, and prayer. There is no foolish 
 denial of sickness, disease or pain. In fact this is so 
 far removed from the ordinary representation of 
 Christian Science that we wonder if it is really accep- 
 table to Mrs. Eddy and her satellites. If it is, it marks 
 a complete revolution in their teachings.' ' 
 
 No more convincing evidence of the purpose of the 
 founders of the Emmanuel movement to defer to the 
 doctors at every point could be furnished than is 
 offered in the following statement issued early in 
 February, 1909, as this book goes through the press: 
 
 4 'To bring the physician and minister into closer 
 co-operation and sympathy, the clergy at the head of 
 the movement have, at the suggestion of an advisory 
 board of some of the most prominent medical men 
 of Boston, designed a set of rules to govern the work. 
 
 "The board of physicians, all of them in complete 
 sympathy with the movement, consists of Drs. Joel 
 E. Goldthwait, Richard C. Cabot, James G. Mumford, 
 and Joseph H. Pratt. 
 
 44 They have signed the following statement affirming 
 their belief in the soundness of the Emmanuel move- 
 ment and suggesting the methods by which clergy 
 and physician may work in closer harmony:
 
 Notes 1 79 
 
 " In order to preserve and extend the co-operation 
 of the physicians and ministers the following rules 
 have recently been adopted by the Emmanuel clergy: 
 
 " i No person shall be received for treatment unless 
 with the approval of and after having been thoroughly 
 examined by his family physician, whose report of the 
 examination shall be filed with the minister's records. 
 
 " 2 No patients shall be referred for diagnosis or 
 treatment to any specialist or assistant save with the 
 advice and consent of the patient's own physician. 
 
 "3 All patients who are not under the care of a phy- 
 sician must choose one and put himself in his care before 
 they can receive instruction at Emmanuel Church. 
 To those who ask for advice in this choice there shall 
 be handed a printed alphabetical list of all the general 
 practitioners (internists) attached to the visiting and 
 out-patient staffs of the Boston City Hospital, the 
 Carney Hospital, the Homeopathic Hospital and the 
 Massachusetts General Hospital. 
 
 " From this (or from any other source if the patient 
 prefers) a physician is to be selected. Should these 
 physicians decide that none of the patients thus re- 
 ferred to them ought to receive treatment at Em- 
 manuel Church, none will be treated there. 
 
 "Through the operation of rules 1,2, and 3, it will 
 be seen that an internist remains throughout in general 
 charge of every case. 
 
 " It thus rests wholly with the physicians of this 
 community and not with the Emmanuel clergy to decide 
 whether or not a patient should be referred to a neu- 
 rologist or other specialist, and which patients, if any, 
 are suitable for treatment by moral and religious re- 
 education at Emmanuel. 
 
 " We believe that under these rules the fundamental 
 object of the movement deserves the support of all 
 physicians and of th.9 community generally."
 
 SOME BOOKS TO READ 
 
 SCARCELY a day passes that the author does 
 not receive inquiries as to the best books to 
 read upon Psychotherapy in general and the 
 Emmanuel movement in particular. Assuming 
 that many are reading the articles in The 
 Ladies' Home Journal, Good Housekeeping, 
 American Magazine, Current Literature, and The 
 Congregationalist, the author will mention only 
 those books which he is constantly recommend- 
 ing to people who come for counsel or treatment 
 and which he knows both from observation and 
 experience are of practical service. Most of the 
 books have been made accessible to my patients 
 through the courtesy of Mr. W. P. Cutter, who 
 has established in St. John's Parish House a 
 branch of the Forbes Library. On 
 
 PSYCHOTHERAPY IN GENERAL 
 
 B RAM WELL, J. MILNE. Hypnotism. London, 
 
 1906. 
 CUTTEN, G. B. The Psychological Phenomena 
 
 of Christianity. New York, 1908. 
 
 181
 
 1 82 The Emmanuel Movement 
 
 DERCUM, FRANCIS X. Rest, Mental Thera- 
 peutics, Suggestion. Philadelphia, 1903. 
 
 DUBOIS, PAUL. The Psychic Treatment of Ner- 
 vous Disorders. New York, 1906. 
 
 The Influence of the Mind on the Body. 
 
 New York, 1906. 
 
 FOREL, AUGUST. Hypnotism or Suggestion and 
 Psychotherapy. New York, 1907. 
 
 MOLL, ALBERT. Hypnotism. London, 1890. 
 
 MUNRO, HENRY S. Suggestive Therapeutics, 
 St. Louis, 1907. 
 
 Psychotherapy-r-A. Course of Reading appearing 
 in monthly sections. New York. 
 
 SCHOFIELD ALFRED T. Nerves in Order. New 
 York, 1907. 
 
 Nerves in Disorder. New York, 1903. 
 
 The Unconscious Mind. New York. 
 
 TUCKEY, C. LLOYD. Treatment by Hypnotism 
 and Suggestion. New York, 1907. 
 
 THE EMMANUEL MOVEMENT 
 
 ACHORN, J. W. Some Physical Disorders having 
 a Mental Origin. Religion and Medicine 
 Publications. No. 4. 
 
 BAKER, RAY STANNARD. New Ideals in Healing. 
 New York, 1909. 
 
 CABOT, RICHARD C. Psychotherapy in its Re- 
 lation to Religion. No. 5. See Achorn. 
 
 CORIAT, ISADOR H. Some Familiar Forms of 
 Nervousness. No. 6. See Achorn.
 
 Some Books to Read 183 
 
 Good Housekeeping. Happiness and Health. 
 
 Springfield, 1908. 
 JAMES, WILLIAM. The Energies of Man. No. 3. 
 
 See Achorn. 
 MACOMBER, WM. History of the Emmanuel 
 
 Movement from the Standpoint of a Patient. 
 
 No. 2. See Achorn. 
 McCoMB, SAMUEL. The Healing Ministry of the 
 
 Church. No. i. See Achorn. 
 MUMFORD, JAMES G. Some End-Results of 
 
 Surgery. No. 7. See Achorn. 
 POWELL, LYMAN P. Christian Science, Ch. 
 
 VII. New York, 1907. 
 The Art of Natural Sleep. New 
 
 York, 1908. 
 WORCESTER, ELWOOD. The Living Word. New 
 
 York, 1908. 
 WORCESTER, ELWOOD (and SAMUEL McCoMB 
 
 and ISADOR H. CORIAT). Religion and 
 
 Medicine. New York, 1908. 
 
 NERVOUS TROUBLES 
 
 A Letter of Hope. New York, 1908. 
 
 BISHOP, EMILY M. Seventy Years Young. 
 
 New York, 1907. 
 BRACKETT, ANNA C. The Technique of Rest. 
 
 New York, 1898. 
 BROWN, C. R. The Gospel of Good Health. 
 
 Boston, 1908.
 
 184 The Emmanuel Movement 
 
 CALL, ANNIE PAYSON. The Freedom of Life. 
 
 Boston, 1905. 
 
 Power through Repose. Boston, 1893. 
 
 The Heart of Good Health. Boston, 
 
 1908. 
 CHURCHILL, LIDA A. The Magic Seven. New 
 
 York, 1901. 
 DRESSER, HORATIO W. A Physician to the 
 
 Soul. New York, 1908. 
 The Philosophy of the Spirit. New 
 
 York, 1908. 
 Health and the Inner Life. New York, 
 
 1906. 
 
 FALLOWS, SAMUEL. Health, Strength, and Hap- 
 piness. Chicago, 1908. 
 FISKE, CHARLES RANSOM. Man Building. New 
 
 York, 1901. 
 FLETCHER, HORACE. Happiness. Chicago, 
 
 1897. 
 
 Menticultfire. Chicago, 1895. 
 
 FLINT, GEORGE ELLIOTT. Power and Health 
 
 through Progressive Exercise. New York, 
 
 1905. 
 GRASSET, JOSEPH. The Semi-Insane and the 
 
 Semi-Responsible. New York, 1908. 
 HAWKINS, CHAUNCEY J. The Quest for Health 
 
 and Happiness. Boston, 1908. 
 HILTY, CARL. Happiness. New York, 1903. 
 JORDAN, WM. GEORGE. The Kingship of Self- 
 
 Control. New York, 1899.
 
 Some Books to Read 185 
 
 KIRKHAM, STANTON DAVIS. The Philosophy of 
 Self -Help. New York, 1909. 
 
 LELAND, CHARLES GODFREY. Have You a Strong 
 Will? London, 1899. 
 
 MITCHELL, S. WEIR. Doctor and Patient. Phila- 
 delphia, 1904. 
 
 NEWCOMB, CHARLES B. Principles of Psychic 
 Philosophy. Boston, 1908. 
 
 NOBLE, EMILY. Rhythmic Breathing plus Ol- 
 factory Nerve Influence on Respiration. 
 Boston, 1908. 
 
 PARK, JOHN EDGAR. The Keen Joy of Living. 
 Boston, 1908 
 
 PATTERSON, GEORGE BRODIE. The Will to Be 
 Well. New York. 1907. 
 
 POWELL, LYMAN P. The Art of Natural Sleep. 
 New York, 1908. 
 
 RICHARDS, ELLEN H. The Art of Right Living. 
 Boston, 1904. 
 
 SALEEBY, C. W. Health, Strength, and Happi- 
 ness. New York, 1908. 
 
 Worry, New York, 1907 
 
 SANFORD, ALEXANDER E. Pastoral Medicine. 
 New York, 1905. 
 
 SHERMAN, H. R. The Power of the Will. Bos- 
 ton, 1894. 
 
 STIMSON, HENRY A. The Right Life. New 
 York, 1905. 
 
 TRINE, RALPH WALDO. What all the World 's 
 a-Seeking. Boston.
 
 i86 The Emmanuel Movement 
 
 TRINE, RALPH WALDO. In Tune with the Infin- 
 ite. Boston. 
 
 Every Living Creature. Boston. 
 
 UPSON, HENRY S. Insomnia and Nerve Strain. 
 New York, 1908. 
 
 WALTON, GEORGE L. Why Worry? Phila- 
 delphia, 1908. 
 
 WOOD, HENRY. The New Old Healing. Boston, 
 1908. 
 
 The New Thought Simplified. New 
 
 York, 1907. 
 
 THE INNER LIFE 
 
 BABCOCK, MALTBIE D. Thoughts for Every-Day 
 
 Living. New York, 1901. 
 
 BRENT, C. H. With God in Prayer. Philadel- 
 phia, 1907. 
 BUCKHAM, JOHN W. Whence Cometh Help ? 
 
 Boston, 1908. 
 BUNYAN, JOHN. The Pilgrim's Progress. New 
 
 York, 1891. 
 DRUMMOND, HENRY. The Greatest Thing in the 
 
 World. New York. 
 FULLER, THOMAS. Good Thoughts in Bad Times. 
 
 Boston, 1866. 
 GANNETT and JONES. The Faith That Makes 
 
 Faithful. New York, 1905. 
 GRIGGS, E. H. The Ethics of Personal Life. 
 
 New York, 1908. 
 GOULBURN, EDWARD M. Thoughts on Personal 
 
 Religion. New York, 1866.
 
 Some Books to Read 187 
 
 HAVERGAL, FRANCES RIDLEY. My King and 
 His Service. Philadelphia, 1892. 
 
 LAWRENCE, BROTHER. The Practice of the 
 Presence of God. Boston. 
 
 LINDSAY, ANNA ROBERTSON BROWN. What is 
 Worth While? New York, 1893. 
 
 The Victory of Our Faith. New 
 
 York, 1894. 
 
 MILLER, J. R. The Inner Life. New York. 
 
 Silent Times. New York. 
 
 In Perfect Peace. New York. 
 
 The Face of the Master. New York. 
 
 PHELPS, AUSTIN. The Still Hour. Boston, 
 1860. 
 
 POWELL, LYMAN P. Family Prayers. Phila- 
 delphia, 1905. 
 
 Six Sermons on Sin. Philadelphia, 
 
 1903. 
 
 ST. FRANCIS OF SALES. The Devout Life. 
 London, 1887. 
 
 SOULSBY, LUCY H. M. Suggestions on Prayer. 
 New York, 1902. 
 
 TAYLOR, JEREMY. Holy Living. London, 1885. 
 
 TRUMBULL, H. C. Prayer. Philadelphia, 1896.
 
 INDEX 
 
 Alcoholism, Ch. VI 
 
 Ambrose, i 
 
 American Magazine, 120, 181 
 
 Amherst College, 36 
 
 Arques, 151 
 
 Art of Natural Sleep, 69, 77 
 
 Aschaffenburg, 106 
 
 Auto- Suggestion, 78 
 
 Aversions, 135 
 
 B 
 
 Babcock, M. D., 76 
 
 Baker, Ray Stannard, 29, 120, 182 
 
 Bangs, J. K., 86 
 
 Barker, Dr. L. F., 2 
 
 Beard, Dr., 53 
 
 Beauchamp, Miss, 89 
 
 Beethoven, 98 
 
 Behring, 2 
 
 Beside the Bonnie Briar Bush, 32 
 
 Binet, 89 
 
 Bordet, 2 
 
 Bourget, Paul, 51 
 
 Bramwell, 89, 114 
 
 Brent, Bishop, 76 
 
 Bridgman, Dr. H. A., xi 
 
 Buckley, Dr. J. M., 80 
 
 Cable, G. W., 16 
 
 Cabot, Dr. Richard C., 7, 54, 57, 61, 62, 73, 82, 125, 
 178, 182, 
 
 189
 
 i9o Index 
 
 Cato, 23 
 
 Century Magazine, 80 
 
 Charcot, 113 
 
 Charmides, 154 
 
 Christ, the healing, i, 15 
 
 Christian Science, 33, in, 144, 164, 184 
 
 Chrysostom, i 
 
 Chulalongkorn, 149 
 
 Church, the, and the Emmanuel movement, Ch. VIII 
 
 Clark University, 156 
 
 Class, the Emmanuel, 10 ff 
 
 Clinic, the Emmanuel, 1 1 ff 
 
 Cocainism, 133 
 
 Coleridge, 107 
 
 Comte, Auguste, 95 
 
 Confessional, the, 168 
 
 Congregationalist, The, 181 
 
 Connecticut, the Bishop of, 164 
 
 Coriat, Dr. I. H., 7, 83 
 
 Cornell University, 156 
 
 Crillon, 151 
 
 Cromwell, Oliver, 96 
 
 Current Literature, 181 
 
 Cutter, W. P., 181 
 
 D 
 
 Darwin, Charles, 101 
 
 Delitzsches, the two, 4 
 
 Dipsomania, 108 ff 
 
 Doctor, the, and the Emmanuel worker, viii, 22, 140 
 
 Dresser, H. W., 77, 146 
 
 Drugs, in neurasthenia, 58 
 
 Drummond, Henry, 76 
 
 Dubois, Paul, 2, 42, 76, 77 
 
 Eddy, Mrs., 145 
 Ehrlich, 2 
 
 Emerson, R. W., 97 
 Europe, suggestion in, 156 
 
 F 
 Family Prayers, Powell's, 75
 
 Index 191 
 
 Farlow, Alfred, 178 
 Fechner, 4, 96, 167 
 Forbes Library, 181 
 Forel, 89, 113 
 Purer, 106 
 
 Goldsmith, Oliver, 105 
 Goldthwait, Dr. J. E., 178 
 Good Housekeeping, 76, 181 
 Grief, 135 
 Gummidge, Mrs., 79 
 
 H 
 
 Hamlet, 95 
 
 Harrison, Frederick, 96 
 
 Harvard University, 36, 156 
 
 Hawkins, Rev. Chauncey J., xi, 90, 112, 122 
 
 Hayem, 2 
 
 Henry IV, 151 
 
 Hopkins University, 156 
 
 Hughes, Governor, 147 
 
 Hypnotism, 104, 120 
 
 Ibsen, 95 
 
 India, 148 
 
 Insomnia and Nerve Strain, Upson's, 51 
 
 Isaiah, 143 
 
 Ito, Marquis, 149 
 
 Iyer, W. W. S., 148 
 
 acob, 13 
 
 Tames, Professor W., 9, 183 
 anet, 83 
 apan, 5, 149 
 
 K 
 
 Keeley cure, 113 
 
 Khan, Prince Malcolm, 143
 
 192 Index 
 
 Kirkham, S. D., 79 
 Kraepelin, 106 
 Ktirz, 1 06 
 
 L 
 
 Lambeth Conference of 1908, 164 
 
 Ladies' Home Journal, 76, 181 
 
 Lawrence, Brother, 76 
 
 Lead, Kindly Light, 3 
 
 Lees, the, 16 
 
 A Letter of Hope, 68 
 
 Lincoln, Abraham, 96 
 
 Lindsay, Anna Robertson Brown, 76 
 
 Lloyd, Dr. A. S., 148 
 
 M 
 
 McCauley, Terry, 113 
 
 McClure s Magazine, 106 
 
 McComb, Dr. Samuel, v, 5, n 
 
 Massachusetts General Hospital, 57, 59, 61 
 
 Materialism, reaction from, 144-148 
 
 Metchnikoff, 2, 106 
 
 Milan Cathedral, i 
 
 Mill, John Stuart, 96 
 
 Miller, J. R., 76 
 
 Minister, effect of Emmanuel work on, 159 
 
 Missions, Christian, 148 
 
 Mitchell, Dr. S. Weir, 4, 9, u, 53, 59, 60, 61, 72, 82, 167 
 
 Morphinism, 133 
 
 Morris, G. P., xi 
 
 Mott, J. R., 148 
 
 Mumford, Dr. J. G., 176, 178, 183 
 
 N 
 
 Nervous, treatment of the, Ch. IV 
 Neurasthenia, Ch. IV 
 Newman, J. H., 3 
 New Old Healing, 146 
 New Thought, vii, 77, 145 
 Northampton, 16 ff 
 
 Orlitzky, 114
 
 Index 193 
 
 Osier, Dr. Wm., 33, 54, 59 
 Outlook, The, 7 
 
 Pascal, 95, 103 
 
 Pasteur, 151 
 
 Patterson, G. B., 77 
 
 Pennsylvania, University of, 156 
 
 Pensees, Pascal's, 95 
 
 Perils of Emmanuel work, 157 
 
 Persia, 149 
 
 Fever's patches, 146 
 
 Philosophy of Self-Help, Kirkham's, 146 
 
 Physician to the Soul, Dresser's, 146 
 
 Play fair, Dr. Wm., 59 
 
 Potiphar, Mrs., 80 
 
 Powell, Gertrude Wilson, xii 
 
 Pratt, Dr. J. H., 1 78 
 
 Prince, Dr. Morton, 7, 89 
 
 Psychasthenia, 49, Ch. V 
 
 Psychic Treatment of Nervous Disorders, Dubois's, 77 
 
 Psychotherapy, xi, 76, 181 
 
 Religion and Medicine, vii, 76 
 "Rest Cure," 59 
 Roosevelt, Theodore, 147 
 Roux, 2 
 Rudin, 1 06 
 
 St. Francis, 76, 96 
 
 St. John's Church, Northampton, 17 
 
 St. Paul's, London, 17 
 
 Saleeby, Dr. C. W., 95, 106 
 
 Saloon, the, 104 
 
 Salvation Army, 113 
 
 Schiller, 96 
 
 Schofield, A. T., 77 
 
 Shakespeare, 53, 95 
 
 She Stoops to Conquer, 105 
 
 Siam, 149
 
 194 Index 
 
 Siemerling, 106 
 
 Sleeplessness, in 
 
 Smith College, 17 
 
 Smith, W. H., 106 
 
 Social Service Department of the Massachusetts 
 
 General Hospital, 57, 59 
 Socrates, 2, 95, 107, 154 
 Sollman, 2 
 Speer, R. E. t 148 
 Springfield Republican, 173, 177 
 Statistics, Ch. Ill 
 Stevenson, R. L., 105 
 Suggestion, in 
 Surgical operations, 136 
 
 Tarchanoff, 122 
 
 Tauler, 96 
 
 Tokarsky, 114 
 
 Travels with a Donkey, Stevenson's, 105 
 
 Treves, Sir Frederick, 2 
 
 Trine, R. W., 77 
 
 Tuan Fong, 149 
 
 Tuckey, Dr. Lloyd, 89, 114 
 
 Tufts College, 156 
 
 Tumours, 138 
 
 U 
 Upson, Dr., 51, 102 
 
 W 
 
 Wallenstein, 96 
 
 Wiamsky, 114 
 
 Wisconsin, University of, 156 
 
 With God in Prayer, Bishop Brent's, 76 
 
 Worcester, Dr. Elwood, vii, 3, 135, 169 
 
 Wundt, 4 
 
 Yale University, 36, 156 
 Y. M. C. A., 118
 
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