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."[1]
As we proceed farther in our inquiry we shall see that what is attained is often an altogether new level of spiritual vitality, a relatively heroic level, in which impossible things have become possible, and new energies and endurances are shown. The personality is changed, the man is born anew, whether or not his psychological idiosyncrasies are what give the particular shape to his metamorphosis. 'Sanctification' is the technical name of this result; and erelong examples of it shall be brought
- ↑ Op. cit., p. 144.
