MODERN SPIRITUALISM.
hen, in a country where for at least twelve centuries the Christian Religion has been accepted, and by which that country has received unknown blessings both temporal and spiritual, schools of thought arise, in which Historical Christianity is not simply patronized, but put out of court, the phenomenon is both portentous and noteworthy. That this is so at the present time in England with many, need scarcely be pointed out. The scepticism which has deluged the Continent, coming upon a people whose religious convictions had been so seriously disturbed by the Reformation, and whose conceptions of objective political truth had been so ruthlessly disorganized by the events of the Commonwealth and the Revolution of 1688, has found the ground well prepared for a scattering of the seeds of doubt. Abroad they were sown some generations ago, and brought forth deadly fruit. The French Revolution and its horrors followed as a matter of course. Events before our eyes tell in very plain language that our own turn has at last come.[41] The day of trial is now upon us. True, the vulgarity of the eighteenth-century unbelievers is not at present so manifestly apparent; though it exists amongst certain active leaders of the lower classes with whom scepticism is popular. But the tone and temper of public opinion, the bold utterances of serials and newspapers, the public political policy now in vogue and popular, the too general understanding that Christianity is to be as far as possible ignored in legislation—all indicate the steady and rapid progress of sceptical liberalism.
The Broad Church party in the established communion has done much, and will no doubt do much more, to eliminate the Supernatural from the minds of its admirers and of the people of England. Disliking dogma, its teaching, when the fog which surrounds it allows that teaching to be partly comprehended, is of the earth earthy. It dovetails in with the low material views and carnal desires of the money-grubbing many. Its ideal of bliss, not always wrapped up in philosophical jargon (and therefore sometimes intelligible), is simply commercial prosperity and temporal wealth; eating and drinking, marrying and giving in marriage, comfort, material pleasure and ease; the conquest of Nature by scientific research and progress; an enjoyment of the present and only the present; and a complete banishment of the old-world theology—useful, it may have been, in times gone by, when the World was being educated; but now to be thrown aside as lumber, worn out and valueless. In place of that Historical Christianity accepted since the days of S. Augustine of Canterbury, we are promised doubt, disbelief, a refined as well as an unrefined intellectual Paganism; and in the end—though such an end may not now be contemplated by all members of that ecclesiastical school—a positive rejection of the distinct nature of God.
At present, of course, the figure is decently draped. Its ugly proportions and hateful outline are not apparent. Its admirers have to accommodate themselves with some skill to the strong prejudices of the age; to tolerate systems which they contemn, to carry out the silent but certain operation of destruction, under the hypocritical desire of assisting mankind to complete the work of temporal progress.
All this is before us and around us, if we would but note it. And this being so, the state of thought and of society, as few can fail to observe, is eminently calculated to afford those who disbelieve in the Supernatural, good opportunities of advance in the direction of negations. On the other hand, the presence amongst us of a sect of persons who call themselves “Spiritualists,” and whose notorious words and works may be noted and criticized, is full of moment and importance. Spiritualism, when first it appeared and took shape, was treated with contempt. The facts urged by its supporters were denied; the manifestations almost universally disbelieved in. It was declared to be the work of acute knaves, or the offspring of idle and imaginative dreamers. Public writers treated it with scornful contempt. Reports of its strange proceedings and extraordinary developments were knowingly and deliberately suppressed. It was hastily hustled off the public stage, refused a hearing, and denied a defence. This policy, however convenient to its promoters, has failed. Sneers have not killed it. Its ideas and theories have been recently reduced to a formal system, while its votaries have increased to an extent scarcely credited. Christians and non-Christians, Roman Catholics, Church-of-England people and Protestants, have ranged themselves under its banner, and accept and propagate its views. To some the existence of spurious coin proves the value of the true; and the portents of these latter times are surely full of warning and value.
At all periods, it should be observed, certain classes of leaders of men’s thoughts have succeeded in banishing the Supernatural from the field of human action. For example, Thucydides, representing the World exclusively in its natural aspect, did this. He had neither ear nor eye for the marvellous. In recent times, from the period of Locke to the beginning of the present century, a similar course was adopted by a very influential school of writers, remarkable for their careful dismissal of the miraculous, both from ken and consideration. To such, the World was a machine, wound up once for all by its Author, and needing no further application of that power which appeared to have spent itself, so to speak, in the act of creation. Like S. Peter’s “scoffers,” “walking after their own lusts,” they practically declared, “since the fathers fell asleep, all things continue as they were from the beginning of creation.”[42]
But, of course, such a state of thought could only be transitory. The universal convictions of man’s conscience, and the most earnest desires of his heart, produced a reversion of opinion. The very dogmatic philosophers soon found themselves at sea. Reason and Imagination were starved, while the Understanding was profoundly flattered. This has so turned out, not once, nor twice, but continually. Scepticism has followed Superstition, and Superstition Scepticism. Wherever the Catholic Religion, having once been had, has been deliberately cast out and denied, there, as in Scotland at the present day, Superstition is more than ordinarily widespread and rampant. The Gnosticism and Manichæism of the early Christian era have reproduced themselves in later times; while Materialism has lived side by side with that Superstition which, on the surface, it seemed so necessary for the same Materialism to deny.
The following faithful account of the rise of the modern system of Spiritualism is borrowed from a contemporary record:—
“In December, 1847, a respectable farmer and his family, named Fox, settled in a house at Hydesville, a hamlet near Newark, in the State of New York. They were troubled from the first with noises, which in January, 1848, assumed the definite character of knockings, like that of a hammer. Two children, since so famous as the Misses Fox, felt something heavy, like a dog, lie on their feet when in bed, and one of them felt as if a cold hand were passed over her face. The knockings went on increasing in violence, and at length it was observed, on some occasion when Farmer Fox tried the windows to see if they could be caused by the wind, that the knockings exactly answered the rattle accidentally made by the moving sash. This suggested the idea of inviting the noises, or rather the beings who caused them, to reply by rapping, on repetition of the letters of the alphabet, to questions put to them. This was first tried at a place called Rochester, with which the family were connected, whence the term ‘Rochester knockings’ came into use. The experiment succeeded perfectly, and this was the origin of ‘spirit-rapping,’ which has since grown into a regular system. The neighbours being called in, the affair soon thickened and developed into a ‘movement.’ The rappings revealed a murder which had taken place in the house when in other hands. Public meetings were called, committees of ladies formed to examine the children, and prevent the possibility of deception. Similar phenomena began to show themselves in various parts of the country, and under yet more extraordinary conditions. Raps were heard on all sorts of objects—ceilings, tables, chairs, &c., and it was discovered that certain persons were better fitted than others to communicate with the spirits, to whom these noises were now attributed. Such persons were called mediums, a name with which the World is now sufficiently familiar, and when they were present, tables and chairs would move about and rise from the ground. Many other astonishing things became common, as drawing and music, executed under this strange influence, by persons who knew nothing of these arts.”