Signed by Courtenay Baylor - Remaking A Man from 1919 PERSONAL COPY

This highly sought after Emmanuel Movement book has become extremely difficult to find, although reprinted and widely distributed in recent years.  This copy of Remaking a Man belonged to Courtenay Baylor himself. Courtenay Baylor's contribution to the recovery community is one with great significance. 

The inscription by Baylor on the inside of the front cover is dated March 15th, 1943, and reads: "As this book is out of print and I only have two copies left will you please see to it that this copy is returned to

Courtenay Baylor                                                                                                                    30 Bay State Road                                                                                                                  Boston, Mass"

"Remaking a Man: One Successful Method of Mental Refitting" by Courtenay Baylor is a book that delves into the treatment of alcoholism and other addictive behaviors using the principles of the Emmanuel Movement. The Emmanuel Movement, founded by Dr. Elwood Worcester in the early 20th century at the Emmanuel Church in Boston, combined medical and religious approaches to address psychological issues, focusing particularly on the role of personal and spiritual counseling alongside traditional medical care.

The relationship between the Emmanuel Movement and Alcoholics Anonymous (AA) is primarily historical and conceptual, with the former influencing some of the foundational ideas and therapeutic approaches that were later incorporated into AA. 

While AA was more directly influenced by the Oxford Group—a Christian fellowship emphasizing personal transformation through spiritual practices—the Emmanuel Movement's broader acceptance of combining psychology and spirituality in treating addiction paved the way for groups like the Oxford Group to be more readily accepted. The Oxford Group, in turn, had a direct influence on AA’s founders.

This book outlines a therapeutic method which integrates psychological, medical, and spiritual interventions. This approach was quite progressive for its time, emphasizing the holistic nature of recovery and the need to treat not just the physical aspects of addiction but also the psychological and spiritual dimensions.

Baylor uses detailed case studies to illustrate how the method works in practice. These narratives provide insights into the struggles faced by individuals dealing with addiction and how they were helped through the combined efforts of medical professionals and clergy.

Reflecting the principles of the Emmanuel Movement, the book stresses the importance of spiritual growth and support in the recovery process. It advocates for the use of prayer, spiritual counseling, and community support as integral components of treatment.

Baylor discusses the psychological underpinnings of addiction, suggesting that emotional distress and poor coping mechanisms are often at the root of addictive behaviors. The book presents strategies for mental and emotional refitting, which involve changing one’s thought patterns and emotional responses through counseling and spiritual guidance.

"Remaking a Man" is considered significant in the history of addiction treatment because of its early advocacy for an integrated treatment approach. It prefigured some modern methods of treating addiction, which often include a combination of therapy, medication, and support for spiritual or personal growth.

"Remaking a Man" by Courtenay Baylor played a role in advancing the understanding and treatment of addiction. It is a seminal work that highlights the importance of addressing the mental and spiritual health of individuals struggling with addiction, contributing to broader shifts in how these issues are approached in therapeutic settings. The book also reflects the broader societal changes of the early 20th century regarding the understanding of mental health and addiction, paving the way for more compassionate and comprehensive treatment methods.

Here's more interesting history from the National Library of Medicine:

The history of alcoholism treatment in the early twentieth century is outlined. The methods of the Emmanuel Movement and of Richard Peabody are described, biographical details of their main practitioners are given, the populations treated are described, and the predecessors and successors of the two methods are discussed. In addition, the two methods are compared with each other and with the methods of Alcoholics Anonymous and Freudian psychoanalysis.

The founder of the Emmanuel Movement was a clergyman, Dr. Elwood Worcester, whose method was designed to treat a variety of neurotic disorders. He felt that all diseases, including alcoholism, had physical, mental and spiritual components. His principal techniques of relaxation therapy and suggestion (including autosuggestion) were used to reach the unconscious. Worcester felt that alcoholics could be helped by redirecting their attention away from their problems to a life of service and spirituality. Prayer, group support and self-help were important. Worcester tried to reduce patients' guilt and rejected temperance preaching. He felt that recovery must come from surrender to external forces and to the healing capacities of the unconscious.

One patient of his, Courtenay Baylor, began to work with him at the Emmanuel Church. Like Worcester, Baylor believed that alcohol, and not one's life history, caused alcoholism. Baylor believed that alcoholism resulted from mental and physical "tenseness" and, like Worcester, he used relaxation therapy. He believed in giving a longer period of treatment than did Worcester and in providing more treatment for the families of alcoholics. One of Baylor's most famous patients was Peabody. Peabody had no credentials but he refined and professionalized the Emmanuel treatment method. He was a strong believer in the control of one's feelings and in increased efficiency--his patients were told to follow detailed time plans. He believed that early family history caused alcoholism. Like the Emmanuel Movement, he felt that relaxation, suggestion and catharsis were important. Unlike the Emmanuel Movement, he regarded the unconscious as an obstacle. His method was also less spiritual. His philosophy seemed to have been derived from the mind-cure movement, including New Thought; he was not interested in the body. The fact that the practitioners of the Emmanuel and Peabody methods were not physicians is discussed. The treatment success of both methods is unclear.

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The condition is very good especially for being over 100 years old. The cover shows little wear. The binding is splitting with webbing exposed at the first page of the book. There are some markings and underlining with pencil in the book.