THE NEW ATTACK OF SPIRITUALISM AND HOW TO MEET IT

I

OF writing books on Spiritualism in these days there is no end. But with a single exception, and that rather inadequate in its treatment of the subject, we have found none to put into the hands of a Christian desirous of learning how to meet and deal with this error from an all round Biblical point of view.

Some were too technical, some too bulky and expensive and some so mixed with other error as to be impossible to recommend.

Not a few were written by those who were well-informed on the scientific phases of Spiritualism, the findings of the Society of Psychical Research or the doings of mediums and séances, but whose authors appeared either ignorant of or indifferent to the Bible, which to the Christian, of course, holds the first place and is of final authority.

Some of the writers were of the novelist type like Sir A. Conan Doyle, Basil King or Booth Tarkington, and antagonistic to Christianity considering it a confirmed failure. These referred to the Bible to ridicule its teachings or to wrest their meaning into conformity with their own views, being convinced, as one of them said, that Spiritualism is "not only a new religion but the coming religion."

We intended to briefly analyze some of these books for the sake of the warning they contain, but this has been so well done by the Sunday School Times in the case of Basil King's "The Abolishing of Death," that we take the liberty to quote. The reviewer confesses the masterful character of the work and the fact that it intelligently recognizes the fundamentals of the Christian faith, but, as he adds, it just as intelligently rejects them:

"The unique inspiration of the Bible is rejected.

The finality of the Bible's message, as a complete revelation from God for all men for this life, is rejected.

The unique deity of Christ is rejected.

The necessity for the blood atonement of Christ is rejected.

The existence and reality of sin are rejected.

God's word that some men will be lost and some will be saved is rejected.

The reality of death is rejected.

The need of faith in Christ as Saviour as a condition of eternal life is rejected.

God's word as to hell, or the second death, is rejected.

The lines between sin and holiness are obliterated.

And the divinity of all men, which the Bible denies, is declared."

II

It is astonishing and saddening too, to read some of the arguments advanced in books and other writings on this subject, by Christian ministers, in their efforts to dissuade their flocks from following these false shepherds.

One warns them to beware of the medieval system of demonology, which on further investigation turns out to mean really Bible demonology. He would have his ministerial brethren also deny absolutely that a medium can receive communications from another world, because, he adds, "this would make it inconsistent to suggest that their communications were from evil spirits I" It seems almost impossible that such a man ever could have consulted his Bible except as he goes to a book of familiar quotations to select a text.

That mediums can receive communications from another world there is no doubt, nor is there any doubt that their communications are from evil spirits, for the Bible confirms both propositions. That is not to say, however, that all mediums receive such communications, nor that any medium receives them in every case, there are frauds perpetrated as every one knows; but in principle it is as. foolish to deny this as it is for an ostrich to hide its head in the sand and suppose that it can not be seen.

Another expresses the opinion that it is perfectly natural to seek communion with those we have loved and who have passed beyond, and that there is no reason why we should not talk with them if they are near to us; but advises against it because "the means of communication and the machinery of contact is as yet so imperfect!" In other words, as soon as scientists have perfected the apparatus, communications between the living and the dead, may be popularized, not merely without harm to any but with positive benefit to all. It is like the aeroplane which will soon lose its interest for sportsmen and scientists and become a common carrier.

Strange to say, this last opinion is from a writer of the Evangelical type apparently, for he goes on to say that while such intercourse with the dead would be a great comfort and a renewed assurance of the persistence of life after death, yet after all that is not religion. "Religion," he truly witnesses, "is the consciousness of God, the sense of redemption from sin through Jesus Christ, joy and peace in the Holy Ghost, service of the world, and love and tenderness for all mankind." One wonders that a man so intelligent in the Gospel could possibly be led into folly of this kind and into such gross contradiction of the Bible. It may be natural enough for us to seek communion with our departed, but the reason we should refrain from it is because God has forbidden it. What further do we need?

Perhaps as confusing as anything we have seen was a review of four new books, in an English evangelical periodical, in which the claims and teachings of Spiritualism were weighed in the balance and found wanting, and as to which the reviewer said he heartily commended them all. Two of these books were thoroughly sound and Biblical in their contention, but one of the others was that referred to above as containing the theory that mediums could have no intercourse with demons, and the fourth advocated, as an offset to Spiritualism, that Christians give more diligence in intercession of the saints and prayers for the dead!

The reviewer would explain his inconsistency doubtless, by the circumstance that all agreed in teaching that between Spiritualism and Christianity there was no affinity. Nevertheless, if such lack of discrimination were everywhere, we could well appreciate the remark of another Englishman that "the word 'Christianity' has undergone such enlargement that I scarcely know what it means when I see it."

III

Speaking further of the inability and lack of Biblical knowledge in dealing with this subject on the part of some who ought to be 'teachers in Israel', it recalls the situation when Christian Science first raised its head as an avowed rival of the Church and when, as a result, the ministry was thrown into a panic.

And by the way, the editor of Christian Work on his return from England not long since, reported that now one seldom heard Christian Science referred to there. The war, he said, had dissipated all illusions as to the non-existence of evil, and to quote his words, "men who have been buried under a shower of legs, arms, heads and mutilated trunks of human bodies falling all about them do not make easy converts to that faith. But everybody is talking about Spiritualism," he went on to say, "and spiritualistic meetings are being held all over the country, and there are séances on every street. So alarmed have the churches become that the preachers are delivering sermons regarding it, and the religious press is printing weekly editorials."

It was the same in this country and especially in and around Boston, where the present writer lived in the early eighties, which saw the rise and development of Mrs. Eddy's delusion. Of course it was the proper thing to deliver sermons and write editorials against it if only they aimed straight and used the right ammunition; but pastors and church committees, not a few, were ready to capitulate or compromise after the first campaign, and to admit the validity of Christian Science as a church and grant letters dimissory to it.

We remember that Dr. A. J. Gordon was proclaimed a saviour when, in an issue of the Congregationalist of April 1885, he contributed an article, later circulated by the thousands in leaflet form, entitled, "Christian Science Tested by Scripture." Everybody thought Scripture should be recognized in the premises and that its dictum would settle the matter at least for believers, but until Dr. Gordon rose up to say the word, no one else seemed able or willing to go about it.

History is repeating itself, but while many like the Hebrews with Saul at Gilgal, are going "over Jordan to the land of Gad and Gilead," not a few are remaining true and with trumpets of no uncertain sound proclaiming a "Thus saith the Lord."