ense. In the latter meaning
of the word, we all agree that the world is mental; the word mental
indicates there that the world has reality not in itself but only as
experience of subjects. In the second sense, mental or psychical means
that it is experience for one particular subject only and not for every
possible subject. The physical thing, for instance this table, is indeed
different from my mental memory idea of a table, inasmuch as every
possible subject can experience this table while my mental memory image
belongs to me alone. The physical table and the mental memory image of
it are both equally mental in the philosophical sense, inasmuch as the
physical which is object for every possible subject and in this sense
not mental is therefore not less given to subjects. Every physical body
with its disease is thus in one sense taken as something not mental
while in another sense as mental; if we use the same word in two
entirely different meanings, it indeed cannot be difficult to
demonstrate any metaphysical consequences.

But we do not have to deal here with the metaphysics of "Science and
Health." If it is brought down to the concrete application, we stand
before the same confusion which characterizes all compromises. Causal
effects are sought in a sphere which belongs to purposive values. The
psychological effects of the emotion of faith are sought and are
misinterpreted as the emanations of religious powers. Religious
psychotherapeutics in all its forms seeks to demonstrate to us the
triumph of the soul over the body, while in reality it deals only with
the mental mechanism which as such belongs to the chain of causal events
in the same natural way as the organism. The soul, as spiritual agency
in its sphere of purposes and ideals, does not enter the machinery of
psychotherapy, and the psychological material on which psychotherapy is
applied is not freer and not better and does not stand higher than the
material of the bodily cells and tissues. The Emmanuel Movement
deserves the highest credit for bringing about a systematic contact
between religious faith cure and scientific medicine, but the time in
which the minister himself undertook the medical treatment had to be a
time of transition. It had to lead to a new relation in which the
ministerial function is confined to the spiritual task of upbuilding a
mind while the therapeutic function remains entirely in the hands of the
physician. Where the physician beli