CONDEMNATION OF SPIRITISM

Dominion, Volume 14, Issue 67, 13 December 1920, Page 6

CONDEMNATION OF SPIRITISM

MR. FORDE CARLISLE'S WARNING

"SHOULD BE SHUNNED BY ' THE CHRISTIAN"

A condemnation of spiritualism, and criticism of tho lecture Riven on Saturday evening by Sir Arthur Conan Doylo, wero the main points of an address, "Soiritiem Proved to be Demonism," given in the Town Hall last evening by Mr. Fordo Carlisle, of Palmerston North. Thero was a fairly good attendance. The chairman, tho Row S. Bcckingham, in explaining the reason for tho lecture, said that Kc admitted the phenomena of spiritism, with cortain reservations. The fact that tho identity of the spirits was not established negatived the claims of spiritualistic theory. Spiritism was a useless and dangerous practice, "as empty as a hollow gourd." "Wo wish to show," said the chairman, "that spiritism is anti-Chri6tian, and is condemned by word of God, by moral conscience, arid by common son6o. . . . Notwithstanding what Sir Conan Doylo said here on Saturday, and what he has said in other places, the Bible proves our cause."

-Mr. Jamieson, a. missionary who re> ceutly returned from China, said that ho had proofs of the existence of evil spirits, with which spiritism would be linked. He referred to the case of ft woman in Australia, a spiritist, who had become obsessed with the idea that she was possessed with an evil spirit which could not be driven out savo by prayer, and she herself was unable to pray. In China the speaker had como across a man "possessed of devils" (there'"wore many such cases there),' and this man frad refused to obey anyone untjl the name of Jesus was used. "In the name of Jesus I commanded tho. spirits to leave h'tm," said Mr. Jamieson, "and after our prayers the man become well. Before that tho man could talk of Christ: tor tho demon knew of Him, but after his _ recovery ho knew nothing of tho onviour." To Save tho Faith.

In opening his addross, Mr. Carlisle said that he was grateful to hear that the Pnmo Minister had publicly affirmed his belief in tito authority of Scripture. Men had'come to the country to repudiate the authority of Scripture—an advocato of spiritualism at the present time had come to the country with letter and title, rank and honour. He did not wish to he personal, but he had found it necessary to refer to Sir Conan: Doyle. "If it can be proved that the Scriptures are not reliable," said tho speakor, !'then our mission has failed; but the S'criptures are as the writings of God." In reference to the question of familiar spirits, tho lecturer quoted Lev. 19-31, "Regard them not that have familiar spirits. ... lam tho Lord thy God," and Lev. 20, verso 6, Dent. 18, 9-12, and Isaiah, 8, 19-20, all of which, ho said, Sir Conan Doyle had omitted to take into account on Saturday evening. The Scriptures wero tho solution) of all questions, and -those speaking against them spoke against tie word of God. The connection 'of witchcraft with spiritism was proved by the story of Saul and the witch of Endor, whioh was told in_ the Bible.. "When the door of heaven is closed," said the speaker, "men begin_ to knock on the door .of Nil. Spiritists aro neither insane nor hypocrites but are deceived. Spiritism is domonism because tho,demons impersonate tho boloved dead. Tou get a message from the demon that impersonates your dead loved one, a message purporting to come from the beloved one who has gone." Mr. Carlisle referred to tho doom of Saul, the King. "Because ho asked counsel of one that had a familiar front, therefore the Lord slew him." Sir Conan Doylo' had omitted to finish oither Scrintural quotations or quotations from writers such as Flammarion, in the course of his address. The idea of Christ being a "high typo of medium" wns scouted by the speaker, who ironically asked whether sueh ideas wore the result of "defective work and power to wci»li evidence." He believed that tho spiritists could not hold a seance in which any true Christian, in-, eluding himself, for instance, wns pre-" sent. Demons would bo cast out l>v tho sneaking of the name of Jesus Christ. When Christ first canio there was a stir among' demons. He was coming again, and spiritism was tho stir at the present time. Sir Conan Dayle had denied the dpilT of Christ and tho inspiration of the Bible, and had said that; a Christian could become a spiritist without leaving his church. Such would bo like tho tnk* ing away of foundations from a house.

The After-Death. If. tho dead could sneak, they would say "repent." There was not a fundamental of the faith that was not denied by itism. Spiritism was .but seduction, and many Christians had been seduced by the spiritists, whose teachings had been called "damning heresies." It was impossible to 'be a spiritist and a Christian; it must be ono or the other.

Tho test of any system was its doctrine of Christ. Spiritism, as a matter of fact, considered that "all testimony receivod by advanced spirits is to tho effect that Christ was a medium or reformer- in Jkulca, that Ho was an advanced spirit in the sixth 6pher<>, but that He had never claimed to bo God, and docs not at present claim to be God." Gerald Massey, tho poet of spiritism, wrote: "I do not find that Christ claimed for himself more than He held out was possible for others. When He identified himself with the Father, it was in tho oneness of mediumship. He was tho great medium or mediator." Could blasphemy go further? asked the speaker. Such a doctrine was but another effort on the part of the devil to call into question His eternal Sonship, by saying, "If thou bo the son of God." The speaker considered that the Bible doctrine of Christ and tho attributes-of His .deity wero clearly shown in dozens of Biblical verses, being clearlv established by His reply to Phillip, "Ho that hath seen Me hath seen the Father" (John 14-9). Vicarious Atonement. The lecturer spoko at length on the subject of the vicarious atonement, and referred to tho Last Supper, in winch the Saviour had said: "This is my blood which was flied for the remission of sins." In dealing with this, Sir Conan Doyle had referred to such atonement as a remnant of the brutal side ,of paganism. Christ, with utter plainness, announced that belief in Him determined salvation, and rejection of Him spelt condemnation. Sir Conan Doyle with tho same plainness, announced that man was his own saviour, and that, if he did not bchavo himself during his life on earth ho ignited for himself in the other world a fire of purgatorial cleansing. Jlo said nothing about redemption, ««««-. Ed the speaker. "Wo did not expect Hm to. He savs there are six really .cruel men in the world. I know of six in delusion, Mr. CarlisU contended' that spiritism was demomsm in the li„nt of' Christianity-demonism which should be shunned by the Christian. its best is it an' "advance on CHIUSTIANITY?

At tho Brooklyn Baptist Church last evening tho Rev. W. S. Rollings dc-all with the claim that spiritualism, was & new revolatiou of greater worth than Christianity. Tie said that a who was also an eminent man of lolteij, Or 0 Wendell Holmes, dcrcribed ?I" ntunl'ism as "the disease of religion. in their midst thore was another doctor w.io had won a distinguish*! placo in li.eratnre. and who had diagnosed „s "The Now isolation." Sir Conan DovK in Ms book, 'Tho New TCeyelaiion," and in his public addresses, to■ « with only a small department of tn.. ChristiaV revelation. The Christian! y of .Jesus was predominantly a life; aim next a programme of great living, its p?aver is: "Our Father, Thy kingdom conic, Thy will be done'on earth. hir Conan Doylo would lie a bold man U i.c claimed that spiritualism bTOUgbt to men a moro transforming spiritual dynnm'-. a higher ethic, a more golden rule of conduct, a sweeter charity, or lot tin ideals of oWnatcr. service, «i>isM* "■ was mi one great realm cf religion rhiolly. the lifo cf man Ireyoml the front era of moral life, that tho distinguished vriter joined 1 issue with Cbristi«wutyi W

claimed that spiritualism gave to men a more comforting certainty regarding n future life. This was the real question at issue regarding tho beyond' between spiritualism and Christianity: docs spiritism giro men a stronger proof, by n surer demonstration, of a. better immortality? Taking spiritualistic communications simply at their face value, the preacher claimed that the nnnver was conclusively in favour of Christianity. This claim was supported by a. series of contrasts between the t.ouots of spiritualism and Christianity, in tho course of which the preacher said thai, spiritualism violated its own namo owl' made- its anpeal to man through the series. Its demonstrations consisted of a Mrics of occult happenings which lay beyond ron'j's present experience, and there was no ronsistoncy in. thesa demonstrations. The ncciilt method, of proof was not worthy of the dignity of man's intellectual and moral nature. In regard to oil tho deepest experiences and highest relations of life, assurance, certainty of conviction, came not by way of explanation, through the sense*, 'it rested on a nrrely spiritual basis. The golden !lun"Tr?i* tfonml mother to child, husband to wiJe, was assuranco which sprang from the. heart, the moral centre of the human personality. Tn all spiritual relations, such assurance was f,afw and stronger and sweeter than any evidence that could come second hand from the region, of Hie occult. It was in this highest realm of personality that Christ demonstrated .ITiniFolf. And whero tiio hope of tho spiritist rested on an occult foundation, on a report which came to him ftnm another realm, tho hope of the Christian was broad based on tho enduring foundation of a spiritual experience which was to bim the highest nnd most Mossed of all realities. Chris?, not in heaven, but in the heart, wa« to tho Christian the liopo of glory. The Holy Spirit within him wn« tho phdijo and tho earnest of his eternal inheritance. Immortality for him ceossd to/ bo n mere articlo of a creed; it hod become aa element of liis copMlouiinc*?. •