Yet whether the attitude of the transmitter is religious or half-scientific, is inspired or insincere, the receiver of the suggestion is always in the same condition: he is believing in his cure through religious influence and through his belief he is helped, if he is helped at all. This uniformity does not exclude the fact that the patients too may show a manifoldness of mental states. They may remain in a completely waking state with reenforced suggestibility, or they may go over into a drowsy or hypnoid state or deeply into a hypnotic state, or may receive the suggestions as we saw even in sleep. Further their minds may be entirely filled with fine religious emotions and the therapeutic effect be only an appendix or, on the other hand, this confident expectation of the relief from pain may be their central content of consciousness and may control the whole mental interplay. The practical problem of the scientist is to consider how far these religious energies ought to be used today in the interests of the cure of diseases. From a scientific standpoint such a discussion can hardly be fruitful with those who consistently take the religious point of view only. A view of the world which demands the faith that religious belief moves an almighty power to cure a diseased organ, or that the disease has no reality for one who lives in God, is invulnerable to merely scientific arguments. The sick woman who kneels between the candles before the picture of the Virgin, praying that her heart, which the physicians declare incurable on account of a valvular disease, be cured, moves in a sphere of thought which lies entirely outside of the medical study of causes and effects. The same holds true, for instance, of Christian Science. This statement is in itself no criticism and no argument; it only acknowledges that any possible exchange of opinions has to be carried over from the scientific psychological ground to that of metaphysics and philosophy. It is quite different with modern movements of the type of the Emmanuel Church Movement, where the religious thought is intertwined with the psychological theory and where an actual cooeperation of physician and minister is sought. Here church and science really meet on common ground, and it is important to examine objectively whether it is wise and beneficial to encourage the spreading of this tempting enterprise. The movement has reached the large cities between the Atlantic and the Pacific and is beginning to captivate the ministers of the small towns and villages. It seems as if an epoch has come for the church--the church which too long has ministered only to the spiritual needs of the community will at last remember again that Christ healed the sick, that mind and body are one, that the personality must be understood in its unity, and that endless fields of blessed influence may again be opened to the church when the minister becomes the physician of his congregation. Whoever knows the suggestive power of