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  | source title = Spiritual Scientist

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  | source details = v. 2, No. 10, May 13, 1875, p. 111

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  | publication date = 1875-05-13

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<center>by Henry S. Olcott.</center>

<center>by Henry S. Olcott.</center>

I have not misconceived the plain teachings of the best Spiritualists and their familiar spirits, there will have to be a great remodeling of our theological doctrines. We will have to abandon both the Hebrew notion of the {{Style S-HPB SB. Lost|“scape-...”}} and the Christian one of Original Sin and the Atonement. We must face, with such courage as we may, the idea that it is impossible to escape punishment for our offences. We must realize that our sins can neither be bound upon the back of an animal, to be borne out in the wilderness, not laid upon the shoulders of a self-sacrificing Saviour. In short, we must understand that the Divine Wisdom which has created Law, metes out equal and exact Justice to all of us according to our deserts. Of course, this necessitates the relinquishment of the theory that all men sinned in Adam, the outcome of which was the alternative that we could not avoid damnation except through the vicarious suffering of the only Son of God.

I have not misconceived the plain teachings of the best Spiritualists and their familiar spirits, there will have to be a great remodeling of our theological doctrines. We will have to abandon both the Hebrew notion of the “scape-goat,” and the Christian one of Original Sin and the Atonement. We must face, with such courage as we may, the idea that it is impossible to escape punishment for our offences. We must realize that our sins can neither be bound upon the back of an animal, to be borne out in the wilderness, not laid upon the shoulders of a self-sacrificing Saviour. In short, we must understand that the Divine Wisdom which has created Law, metes out equal and exact Justice to all of us according to our deserts. Of course, this necessitates the relinquishment of the theory that all men sinned in Adam, the outcome of which was the alternative that we could not avoid damnation except through the vicarious suffering of the only Son of God.

I think I state the case fairly. If my studies have not been fruitless, this is the attitude in which the revelations of Modern Spiritualism place us dwellers in the flesh. I have conversed with very learned people who process to know all [?] about the economy of the future life, and they tell me that we are not only held to account for what evil we do to ourselves and others, directly, but also for what we indirectly cause others to do. That is to say, if a father misgoverns his son, in such a way as to make him a criminal, the greater share of responsibility for his crimes devolves upon him, the cause, the lesser upon him, the victim.

I think I state the case fairly. If my studies have not been fruitless, this is the attitude in which the revelations of Modern Spiritualism place us dwellers in the flesh. I have conversed with very learned people who process to know all about the economy of the future life, and they tell me that we are not only held to account for what evil we do to ourselves and others, directly, but also for what we indirectly cause others to do. That is to say, if a father misgoverns his son, in such a way as to make him a criminal, the greater share of responsibility for his crimes devolves upon him, the cause, the lesser upon him, the victim.

A doctrine like this would be monstrous and appalling if it were conceded that we were totally depraved by nature, for there would be no hope for escape from a terrible doom unless we chanced to gain favor by profession of belief in the saving merits of a common intercessor. This idea upon which our prevailing theological systems are based, implies several things. In the first place, that one person’s sin can be expiated by another’s suffering; secondly, that certain of our fellow-men, by reason of extreme influence with God, can placate his just wrath, if so moved to do; and, thirdly, that the Supreme Ruler of the Universe is a being of moods and impulses, liable to be diverted from the execution of Justice by the prayers of the devout.

A doctrine like this would be monstrous and appalling if it were conceded that we were totally depraved by nature, for there would be no hope for escape from a terrible doom unless we chanced to gain favor by profession of belief in the saving merits of a common intercessor. This idea upon which our prevailing theological systems are based, implies several things. In the first place, that one person’s sin can be expiated by another’s suffering; secondly, that certain of our fellow-men, by reason of extreme influence with God, can placate his just wrath, if so moved to do; and, thirdly, that the Supreme Ruler of the Universe is a being of moods and impulses, liable to be diverted from the execution of Justice by the prayers of the devout.

Spiritualism, as I understand its advocates, teaches that, so far from man having been originally evil, he has been constantly growing better and better; that some are worse than others, but none irretrievably bad; that our well-being here and the rapidity of our progress hereafter, are wholly within our own control; that we may advance more or less surely and quickly to light, wisdom, and goodness, as we cultivate our own natural faculties; and that faith in ourselves, the desire to improve and especially, the re-enforcement of our Will Power are all that are necessary to place us beside the highest Sephiroths in the highest spheres.

Spiritualism, as I understand its advocates, teaches that, so far from man having been originally evil, he has been constantly growing better and better; that some are worse than others, but none irretrievably bad; that our well-being here and the rapidity of our progress hereafter, are wholly within our own control; that we may advance more or less surely and quickly to light, wisdom, and goodness, as we cultivate our own natural faculties; and that faith in ourselves, the desire to improve and especially, the re-enforcement of our Will Power are all that are necessary to place us beside the highest Sephiroths, in the highest spheres.

What a contrast between this theory of Evolution and Progression, and that of the Church, as forcibly and beautifully expressed in this familiar verse:

What a contrast between this theory of Evolution and Progression, and that of the Church, as forcibly and beautifully expressed in this familiar verse:

{{Style P-Poem|poem=“Though my tears forever flow,

{{Style P-Poem|poem="Though my tears forever flow,

Though my zeal no languor know,

Though my zeal no languor know,

These for sin can not atone}}

These for sin can not atone;

{{Style S-Small capitals|Thou}} must save, and {{Style S-Small capitals|thou}} alone!”}}

{{Style S-Small capitals|Thou}} must save, and {{Style S-Small capitals|thou}} alone!”

The philosophical student, contemplating these two systems, may well be pardoned for asking, if this theory of the sole efficacy of the atonement be true, what incentive there for personal effort towards self purification. If neither constant remorse, nor unflagging zeal in good works avail anything, of what use is either? If a man may crown career of fearful lust, and robbery and violence with the capital crime murder, and, by death-bed the sacrament and of faith, find peace and profession of faith, find peace and forgiveness, and so be as well off as the life-long saint, why should not all who choose to be lustful and violent? The belated traveler who jumps abroad as the plank is cast off, gets to the journey's end as soon as he who came first; why should not all be laggards who choose?

It may be heterodox to profound such questions but does it not seem as if our friends, the Spiritualists, have in their creed the greater inducement to live good lives, and, doing equal justice to all here, merit the rewards of Divine justice hereafter?

 

It may be heterodox to profound such questions but {{Style S-HPB SB. Lost|}} it not seem as if our friends, the Spiritualists, have in their creed the greater inducement to live good lives, and {{Style S-HPB SB. Lost|}} equal justice to all here, merit the rewards of {{Style S-HPB SB. Lost|}}

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spiritual_scientist_v.02_n.22_1875-08-05.pdf|page=7|Spiritual Scientist, v. 2, No. 22, August 5, 1875, p. 257

spiritual_scientist_v.02_n.22_1875-08-05.pdf|page=7|Spiritual Scientist, v. 2, No. 22, August 5, 1875, p. 257

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