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{{Style P-HPB SB. Title continued |Religious Hostility to Spiritualism|10-351}} | {{Style P-HPB SB. Title continued |Religious Hostility to Spiritualism|10-351}} | ||
... | {{Style P-No indent|but (as far as he knew) it never led any one further. It was a complete “cul de sac,” and was no more a step towards Christ than a train to York is a means of getting to Bristol. It takes a man slightly in that direction, but never gets him there. Meanwhile, the risk of possession by evil spirits, if communication with them is once invited, is real and terrible.}} | ||
{{Style S-HPB SB. Continues on |10-353}} | We think it is almost certain that the coming fashionable religion will be a combination of Spiritualism with materialism, and that one of its chief characteristics will be a bitter hatred and opposition to Christ. This “religion” is foretold clearly in the Bible (especially in the books of Thessalonians and Revelation), and it is already begun. “Seducing spirits” and “doctrines of devils” are terribly rife now in London and America, and materialists will soon be obliged to recognize Spiritualism as a distinct force, and then it will carry them headlong. We would entreat persons to abstain from the slightest approach to it. Doors that have once been rashly opened are not easily closed. If God sends us messages from the other world by angels, as he did to Mary and to Peter and to others, let us reverently and gratefully receive them, but let us not disobey Him by striving to lift the veil ourselves. We could tell terrible stories of the awful states that persons have reached through Spiritualism. Insanity is one of the commonest, but one of the least dreadful results. The discussion then produced only negative information as to the power of Spiritualism; and strange to say, it was almost equally difficult to get facts told of evil having been overcome by pure philanthropy. This was a real surprise to us, but for some reason or other it was the case. “We do not work for those kinds of results, and we have no such facts to relate, but it stands to reason that the means we use must be right, and we are satisfied with them.” This was the kind of reply received again and again. | ||
The writer of the letter first quoted above, certainly did not, and cannot, claim to be a representative Spiritualist, though he seems to be in substantial agreement with others who may perhaps have a better title to be so regarded. It is, however, doubtful whether Spiritualism admits of a truly and sufficiently representative statement. This is not a mere question of definition, (though that is difficult enough), it concerns the essential significance and tendency of the movement. If it is really doing, however gradually and slowly, the work which we believe it is fitted, if not indeed ordained, to accomplish, then, surely, a mightier “power over evil” has seldom arisen in the world, though its effects may not be instantly apparent in individual life. That mere Spiritualism—or, as for this purpose it had better be designated, Spiritism—stops, its mission ended, where true religion begins, may be admitted. But on the other hand, religion without the sensible evidences to which we appeal, has proved generally helpless against the intellectual error which blocks the way to all recognition of religious truth, and would in time paralyse all religious influences. It is this fact of which the religious world, in its deep antagonism to Spiritualism, takes no account. Mr. Clifford does not see that this demonstration of an after existence, of which he, secure in his own faith, speaks so slightly, is just the first thing needful in the present state of the world. This fact, that we are not ephemeral, is the foundation of religion, yet religion is powerless to prove it. And the world has nearly ceased to accept it without proof. Nothing is more strange than the inability of the religious mind to see in the coincident demonstration of disembodied life and intelligence with the spread of materialistic opinions, an appropriate, if not providential, corrective. But “it is forbidden.” Herein, and as far as I can see, herein only, do Spiritualists necessarily break loose from orthodox religion, and repudiate its bonds. They do not believe, however strong their faith in Christianity, that the Levitical law of the Jews and the prohibitions in the New Testament, which were addressed to the Christian converts of that day, and had for an object their withdrawal from Pagan rites and mysteries, are binding for all time and under all circumstances. As to the dangers of which Mr. Clifford speaks, to some extent they are admitted. Every “control” is a possession for the time being, and sometimes the control is bad and nearly permanent, thrusting out the individuality, or deeply infecting it. But Spiritualists very generally believe in the spiritual guardianship of mediums, which, if true, goes a long way to prove that this phenomenal movement is not a disorderly and aberrational inroad, but has been instituted and is protected by superior powers. That “the coming fashionable religion will be a combination of Spiritualism with materialism, and that one of its chief characteristics will be a bitter hatred and opposition to Christ,” is a denunciation for which Mr. Clifford will not easily find either evidence or probable reasons. As for materialism, it is more in danger from a single powerful physical medium than from a host of preachers, theologians, and missionaries. The former hands over the converted materialist to the latter, when the work of religion begins, or is then first possible. Spiritualism is neither dogmatic nor anti-dogmatic. Whatever was the case in the first surprise and inexperience of the movement, we are all pretty well agreed now that spirit teachings have in themselves no authority, and in their theological complexion they are as various as the opinions of men on earth. That there is a {{Style S-HPB SB. Continues on |10-353}} | |||