If we roughly arrange human beings in classes, each class standing for a grade of spiritual excellence, I believe we shall find natural men and converts both sudden and gradual in all the classes. The forms which regenerative change effects have, then, no general spiritual significance, but only a psychological significance. We have seen how Starbuck’s laborious statistical studies tend to assimilate conversion to ordinary spiritual growth. Another American psychologist, Prof. George A. Coe,(126) has analyzed the cases of seventy‐seven converts or ex‐candidates for conversion, known to him, and the results strikingly confirm the view that sudden conversion is connected with the possession of an active subliminal self. Examining his subjects with reference to their hypnotic sensibility and to such automatisms as hypnagogic hallucinations, odd impulses, religious dreams about the time of their conversion, etc., he found these relatively much more frequent in the group of converts whose transformation had been “striking,” “striking” transformation being defined as a change which, though not necessarily instantaneous, seems to the subject of it to be distinctly different from a process of growth, however rapid.(127) Candidates for conversion at revivals are, as you know, often disappointed: they experience nothing striking. Professor Coe had a number of persons of this class among his seventy‐seven subjects, and they almost all, when tested by hypnotism, proved to belong to a subclass which he calls “spontaneous,” that is, fertile in self‐ suggestions, as distinguished from a “passive” subclass, to which most of the subjects of striking transformation belonged. His inference is that self‐suggestion of impossibility had prevented the influence upon these persons of an environment which, on the more “passive” subjects, had easily brought forth the effects they looked for. Sharp distinctions are difficult in these regions, and Professor Coe’s numbers are small. But his methods were careful, and the results tally with what one might expect; and they seem, on the whole, to justify his practical conclusion, which is that if you should expose to a converting influence a subject in whom three factors unite: first, pronounced emotional sensibility; second, tendency to automatisms; and third, suggestibility of the passive type; you might then safely predict the result: there would be a sudden conversion, a transformation of the striking kind. Does this temperamental origin diminish the significance of the sudden conversion when it has occurred? Not in the least, as Professor Coe well says; for “the ultimate test of religious values is nothing psychological, nothing definable in terms of _how it happens_, but something ethical, definable only in terms of _what is attained_.”(128)