Well, we will pass the item of 1860, said "the voice." But why all this more recent coil about the Gadarene swine and the like? Do you pretend that these poor animals got in your way, years and years after the "Mosaic" fences were down, at any rate so far as you are concerned?
Got in my way? Why, my good "voice," they were driven in my way. I had happened to
make a statement, than which, so far as I have ever been able to see, nothing can be more modest or inoffensive; to wit, that I am convinced of my own utter ignorance about a great number of things, respecting which the great majority of my neighbours (not only those of adult years, but children repeating their catechisms) affirm themselves to possess full information. I ask any candid and impartial judge, Is that attacking anybody or anything?
Yet, if I had made the most wanton and arrogant onslaught on the honest convictions of other people, I could not have been more hardly dealt with. The pentecostal charism, I believe, exhausted itself amongst the earliest disciples. Yet any one who has had to attend, as I have done, to copious objurgations, strewn with such appellations as "infidel" and "coward," must be a hardened sceptic indeed if he doubts the existence of a "gift of tongues" in the Churches of our time; unless, indeed, it should occur to him that some of these outpourings may have taken place after "the third hour of the day." I am far from thinking that it is worth while to give much attention to these inevitable incidents of all controversies, in which one party has acquired the mental peculiarities which are generated by the habit of much talking, with immunity from criticism. But as a rule, they are the sauce of dishes of misrepresentations and inaccuracies which
it may be a duty, nay, even an innocent pleasure, to expose. In the particular case of which I am thinking, I felt, as Strauss says, "able and called upon" to undertake the business: and it is no responsibility of mine, if I found the Gospels, with their miraculous stories, of which the Gadarene is a typical example, blocking my way, as heretofore, the Pentateuch had done.
I was challenged to question the authority for the theory of "the spiritual world," and the practical consequences deducible from human relations to it, contained in these documents.
In my judgment, the actuality of this spiritual world—the value of the evidence for its objective existence and its influence upon the course of things—are matters, which lie as much within the province of science, as any other question about the existence and powers of the varied forms of living and conscious activity.
It really is my strong conviction that a man has no more right to say he believes this world is haunted by swarms of evil spirits, without being able to produce satisfactory evidence of the fact, than he has a right to say, without adducing adequate proof, that the circumpolar antarctic ice swarms with sea-serpents. I should not like to assert positively that it does not. I imagine that no cautious biologist would say as much; but while quite open to conviction, he might properly decline to waste time upon the consideration
of talk, no better accredited than forecastle "yarns," about such monsters of the deep. And if the interests of ordinary veracity dictate this course, in relation to a matter of so little consequence as this, what must be our obligations in respect of the treatment of a question which is fundamental alike for science and for ethics? For not only does our general theory of the universe and of the nature of the order which pervades it, hang upon the answer; but the rules of practical life must be deeply affected by it.
The belief in a demonic world is inculcated throughout the Gospels and the rest of the books of the New Testament; it pervades the whole patristic literature; it colours the theory and the practice of every Christian church down to modern times. Indeed, I doubt if, even now, there is any church which, officially, departs from such a fundamental doctrine of primitive Christianity as the existence, in addition to the Cosmos with which natural knowledge is conversant, of a world of spirits; that is to say, of intelligent agents, not subject to the physical or mental limitations of humanity, but nevertheless competent to interfere, to an undefined extent, with the ordinary course of both physical and mental phenomena.