Later the various gifts, which roughly correspond with our different forms of mediumship, are given as follows. “Let not therefore anyone that works signs and wonders judge anyone of the faithful who is not vouchsafed the same. For the gifts of God which are bestowed through Christ are various, and one man receives one gift and another another. For perhaps one has the word of wisdom” (trance-speaking), “and another the word of knowledge” (inspiration), “another discerning of spirits” (clairvoyance), “another foreknowledge of things to come, another the word of teaching” (spirit addresses), “another long-suffering,”-all our mediums need that gift.
One may well ask oneself where, outside the ranks of the Spiritualists, are these gifts or these observances to be found in any of those Churches which profess to be the branches of this early root?
The high spiritual presences are continually recognised. Thus in the “Ordination of the Bishops” we find, “The Holy Ghost being also present, as well as all the holy and ministering spirits.” On the whole, however, I should judge that we have now a far fuller grasp of psychic facts than the authors of the “Constitutions,” and that these documents probably represent a declension from that intimate “Communion of Saints” which existed in the first century. There is reason to believe that psychic power is not a fixed thing, but that it comes in waves, which ebb and flow. At present we are on a rising tide, but we have no assurance that it will last.
It may reasonably be said that, since our knowledge of the events connected with early Church history is very limited, it should be possible to get into touch with some high Intelligence who took part in those events and so supplement our scanty sources of information. This has actually been done in several inspired scripts, and even as the proofs of this book were being corrected there has been an interesting development which must make it clear to all the world how close may be the connection between other-world communication and religion. Two long scripts have recently appeared which have been written by the hand of the semi-conscious medium, Miss Cummins, the writing coming through at the extraordinary pace of 2,000 words per hour. The first purports to be an account of Christ’s mission from Philip the Evangelist, and the second is a supplement to the Acts of the Apostles, which claims to be from Cleophas, who supped with the risen Christ at Emmaus. The first of these has now been published,* and the second will soon be available for the public.
* “The Gospel of Philip the Evangelist.” (Beddow, 46 Anerley Station Road, S.E.)
So far as the author is aware, no critical examination has been made of the Philip script, but a careful reading of it has convinced him that in dignity and power it is worthy to be that which it claims, and that it explains in a clear, adequate way many points which have puzzled the commentators. The case of the Cleophas script is, however, still more remarkable, and the author is inclined to accept this as the highest intellectual document, and the one with the most evident signs of supernormal origin, in the whole history of the movement. It has been submitted to Dr. Oesterley, Examining Chaplain of the Bishop of London, who is one of the foremost authorities upon Church history and tradition. He has declared that it bears every sign of being from the hand of one who lived in those days, and who was intimately connected with the Apostolic circle. Very many fine points of scholarship are noticed, such as the use of the Hebrew Hanan as the name of the High Priest, whereas he is only known to English-speaking readers by the Greek equivalent Annas. This is one of a great number of corroborations quite beyond the possible powers of any forger. Among other interesting points, Cleophas describes the Pentecost meeting, and declares that the Apostles sat round in a circle, with hands clasped, as the Master had taught them. It would, indeed, be a wonderful thing if the true inner meaning of Christianity, so long lost, should now be uncovered once more by the ridiculed and persecuted cult whose history is here recorded.
These two scripts represent, in the opinion of the author, two of the most cogent proofs of spirit communication which have ever been afforded upon the mental side. It would seem to be impossible to explain them away.
The Spiritualists, both of Great Britain and of other countries, may be divided into those who still remain in their respective Churches, and those who have formed a Church of their own. The latter have in Great Britain some four hundred meeting-places under the general direction of the Spiritualists’ National Union. There is great elasticity of dogma, and while most of the Churches are Unitarian, an important minority are on Christian lines. They may be said to be roughly united upon seven central principles. These are:
1. The Fatherhood of God.
2. The Brotherhood of Man.
3. The Communion of Saints and Ministry of Angels.
4. Human survival of physical death.
5. Personal Responsibility.
6. Compensation or retribution for good or evil deeds.
7. Eternal progress open to every soul.
It will be seen that all of these are compatible with ordinary Christianity, with the exception perhaps of the fifth. The Spiritualists look upon Christ’s earth life and death as an example rather than a redemption. Every man answers for his own sins, and none can shuffle out of that atonement by an appeal to some vicarious sacrifice. It is not possible for the tyrant or the debauchee, by some spiritual trick of so-called repentance, to escape his just deserts. A true repentance may help him, but he pays his bill all the same. At the same time, God’s mercy is greater than man has ever conceived, and every possible alleviatory circumstance of temptation, heredity and environment is given full weight before punishment is meted out. Such in brief is the general position of the Spiritualistic churches.
In another place * the author has pointed out that though psychical research in itself may be quite distinct from religion, the deductions which we may draw from it and the lessons we may learn, “Teach us of the continued life of the soul, of the nature of that life, and of how it is influenced by our conduct here. If this is distinct from religion, I must confess that I do not understand the distinction. To me it IS religion-the very essence of it.” The author also spoke of Spiritualism as a great unifying force, the one provable thing connected with every religion, Christian or non-Christian. While its teachings would deeply modify conventional Christianity, the modifications would be rather in the direction of explanation and development than of contradiction. He also referred to the new revelation as absolutely fatal to materialism.
* “The New Revelation,” pp. 67-9. JOURNAL, American S.P.R., January, 1923.
In this material age it may be said that, without a belief in man’s survival after death, the message of Christianity falls to a great extent on deaf ears. Dr. McDougall in his presidential address to the American Society for Psychical Research points out the connection between the decay of religion and the spread of materialism. He says:
Unless Psychical Researchcan discover facts incompatible with materialism, materialism will continue to spread. No other power can stop it; revealed religion and metaphysical philosophy are equally helpless before the advancing tide. And if that tide continues to rise and to advance as it is doing now, all the signs point to the view that it will be a destroying tide, that it will sweep away all the hard-won gains of humanity, all the moral traditions built up by the efforts of countless generations for the increase of truth, justice and charity.
It is important, therefore, to endeavour to see to what degree Spiritualism and psychical research tend to induce or to strengthen religious beliefs.
In the first place, we have many testimonies to the conversion of materialists, through Spiritualism, to a belief in a hereafter, as, for instance, Professor Robert Hare and Professor Mapes in America, with Dr. Alfred Russel Wallace, Dr. Elliotson, Dr. Sexton, Robert Blatchford, John Ruskin, and Robert Owen in England. Many others might be mentioned.
If Spiritualism were understood properly there should be little question of its harmony with religion. The definition of Spiritualism that is printed in each issue of the
London Spiritualist weekly journal Light is as follows:
“A belief in the existence and life of the spirit apart from and independent of the material organism, and in the reality and value of intelligent intercourse between spirits embodied and spirits discarnate.”
Both the beliefs therein expressed are articles of the Christian faith.
If there is one class beyond all others who should be able to talk with authority on the religious tendencies of Spiritualism, it is the clergy. Scores of the more progressive have expressed their views on this subject in no uncertain terms. Let us look at their utterances.
The Rev. H. R. Haweis, M.A., in an address delivered before the London Spiritualist Alliance on April 20, 1900, said he had come there to say that he did not see anything in what he believed to be true Spiritualism in the least degree contrary to what he believed to be true Christianity. Indeed, Spiritualism fitted very nicely into Christianity; it seemed to be a legitimate development, not a contradiction-not an antagonist. The indebtedness of the clergy-if they knew their business-to Spiritualism was really very great. In the first place, Spiritualism had rehabilitated the Bible. It could not for a moment be denied that faith in and reverence for the Bible were dying out, in consequence of the growing doubts of people regarding the miraculous parts of the Bible. Apologists were thrown entirely on the beauty of the Christian doctrine-but they could not swallow the miraculous element in the Old Testament or the New. They were asked to believe in Bible miracles, and at the same time taught that, outside of the Bible records, nothing supernatural ever happened. But now the whole thing had been reversed. People now believed in the Bible because of Spiritualism; they did not believe in Spiritualism because of the Bible. He went on to say that when he began his ministry he tried to get rid of the miracles out of the Bible by explaining them away. But later on he found that he could not explain away the researches of Crookes, Flaimnarion, and Alfred Russel Wallace.
The Rev. Arthur Chambers, formerly vicar of Brockenhurst, Hants, has done valuable work by drawing men’s minds to a consideration of their spiritual life here and their existence hereafter. His book, “Our Life after Death,” has run through over one hundred and twenty editions. In an address on “Spiritualism and the Light it casts on Christian Truth,” he says:
Spiritualism, by its persistent investigation of psychic phenomena, by its openly-proclaimed insistence that intercommunication between the two worlds is a present-day fact, has brought great masses of our fellow beings to realise that “There are more things in heaven and earth” than had been previously “dreamed of in their philosophy,” and have made many of them, as Christian men and women, understand a mighty truth interwoven with religion-a truth fundamental to a right understanding of our place in a great universe-a truth which mankind in all ages has clung to, in spite of the incredulous frowns and disapproval of the teachers of religion. There comes to my mind, in conclusion, the thought of a particular way in which the teachings of Spiritualism have uplifted the religious ideas of the present age. It has helped us to form a truer and grander notion of God and His purpose.
In another fine passage he says:
Yes, Spiritualism has done much, very much, towards the better understanding of those grand basal facts which are inseparable from the Gospel of Jesus. It has helped men and women to see with clearer vision the Great Spirit Father-God, in whom we live, move and have our being, and that vast spirit universe of which we now are, and ever must be, a constituted part. As a Christian Spiritualist, I have one great hope-one great conviction of what will be-viz., that Spiritualism, which has done so much for Christian teaching and for the world at large, in scaring away the bugbear of death, and in helping us better to realise that which a magnificent Christ really taught, will recognise fully what that Christ is in the light of spiritual verities.
Mr. Chambers further added that he had received many hundreds of letters from all parts of the world from writers who expressed the relief and comfort, as well as the fuller trust in God, which had come to them from reading his own book, “Our Life After Death.”
The Rev. F. Fielding-Ould, M.A., vicar of Christ Church, Regent’s Park, London, is another of those who boldly proclaim the good work to be done by Spiritualism. In an address (April 21, 1921) on “The Relation of Spiritualism to Christianity,” he said:
The world needs the teaching of Spiritualism. The number of irreligious people in London to-day is astonishing in the last degree. There are an immense number of people in every class of society (and I am speaking from my own experience) who are totally without any religion whatever. They do not pray, they never attend any church for common worship, in their consciousness and habit of thought death stands at the end. There is nothing beyond but a thick, white mist into which their imagination is sternly forbidden ever to wander. They may call themselves of the Church of England, Roman Catholics, or Jews, but they are like empty bottles in a cellar still marked with the labels of famous vintages.
He adds:
It is no unusual thing for struggling and distressed souls to be HELPED THROUGH SPIRITUALISM. Do we not all know people who had given up all religion and who have been brought back by its means? Agnostics who had lost all hope of God and immortality, to whom religion seemed mere formality and dry bones, and who at last turned upon it and reviled it in all its manifestations. Then Spiritualism came to them like the dawn to a man who has tossed all night fevered and sleepless. At first they were astonished and incredulous, but their attention was arrested, and presently they were touched to the heart. God had come back into their lives and nothing could express their joy and gratitude.
The Rev. Charles Tweedale, vicar of Weston, Yorkshire, a man who has laboured bravely in this cause, refers to the consideration of Spiritualism by the Bishops’ Conference held at Lambeth Palace from July 5 to August 7, 1920, and, speaking of modern psychical research, says:*
* LIGHT, October 30, 1920.
While the world at large has been filled with an eager awakening interest, the Church, which claims to be the custodian of religious and spiritual truth, has, strange to say, until quite recently, turned a deaf ear to all modern evidences bearing upon the reality of that spiritual world to which it is the main object of her existence to testify, and even now is only just showing faint signs that she realises how important this matter is becoming for her. A recent sign of the times was the discussion of psychic phenomena at the Lambeth Conference, and the placing by the secretary of my brochure “Present Day Spirit Phenomena and the Churches” in the hands of all the Bishops present, with the Archbishops’ consent. Another significant sign of the times is the choice of Sir William Barrett to address the Church Congress on psychical subjects.
The Report of the Proceedings of the Lambeth Conference, already referred to, alludes as follows to psychic research:
It is possible that we may be on the threshold of a new science, which will, by another method of approach, confirm us in the assurance of a world behind and beyond the world we see, and of something within us by which we are in contact with it. We could never presume to set a limit to means which God may use to bring man to the realisation of spiritual life.
Having made this precautionary utterance, the report flies to safety with the added proviso:
But there is nothing in the cult erected on this science which enhances, there is, indeed, much which obscures, the meaning of that other world and our relation to it as unfolded in the Gospel of Christ and the teaching of the Church, and which depreciates the means given to us of attaining and abiding in fellowship with that world.
Under the heading “Spiritualism,” the Report says:
While recognising that the results of investigation have encouraged many people to find a spiritual meaning and purpose in human life, and led them to believe in survival after death, grave dangers are seen in the tendency to make a religion of Spiritualism. The practice of Spiritualism as a cult involves the subordination of the intelligence and the will to unknown
forces or personalities and, to that extent, an abdication of self-control.
A well-known contributor to LIGHT, who takes the pseudonym of “Gerson,” thus comments on the above:
There is undoubted danger in “the subordination of the intelligence and the will to unknown forces or personalities,” but the practice of spirit communication does not, as the Bishops appear to think, necessarily involve such subordination. Another danger, in their view, is “the tendency to make a religion of Spiritualism.” Light, and those who associate themselves with its attitude, have never felt any inclination to do this. The possibility of spirit communication is simply a fact in Nature, and we do not approve of exalting any fact in Nature into a religion. At the same time a lofty form of religion may be associated with a fact in Nature. The recognition of the beauty and order of the universe does not in itself constitute religion, but in so far as it inspires reverence for the Source of that beauty and order it is a help to the religious spirit.
At the English Church Congress in 1920 the Rev. M. A. Bayfield read a paper on “Psychic Science an Ally of Christianity,” and in the course of it he said:
Many of the clergy regard psychic science with suspicion, and some with positive antagonism and alarm. Under its popular name, Spiritualism, it had even been denounced as anti-Christian. He would endeavour to show that this branch of study was altogether an ally of our faith. Everyone was a Spiritualist who was not a materialist, and Christianity itself was essentially a Spiritualistic religion.
He went on to refer to the service Spiritualism had rendered to Christianity by making possible a belief in the miraculous element in the Gospel.
Dr. Elwood Worcester, in a sermon entitled “The Allies of Religion,” * delivered at St. Stephen’s Church, Philadelphia, on February 25, 1923, spoke of psychical research as the true friend of religion and a spiritual ally of man. He said:
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