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I. Well, I should say he would teach the latter; but what use would the knowledge that he is such a fool be to us?
P. It is one of the important providential designs of these manifestations to teach mankind that spirits in general maintain the characters that they formed to themselves during their earthly life that, indeed, they are the identical persons they were while dwelling in the flesh hence, that while there are just, truthful, wise, and Christian spirits, there are also spirits addicted to lying, profanity, obscenity, mischief, and violence, and spirits who deny God and religion, just as they did while in your world. It has become very necessary for mankind to know all this; it certainly could in no other way be so effectually made known as by an actual manifestation of it; and it is just as necessary that you should see the dark side as the bright side of the picture.
I. Yet a person already adopting, or predisposed to adopt, any false doctrine asserted by a spirit, would, it seems to me, be in danger of receiving the spirit-assertion as verbally true.
P. That is to say, a person already in, or inclined to adopt, the same error that a spirit is in, would be in danger of being confirmed, for the time being, in that error, by listening to the spirits asseveration. This, I admit, is just the effect produced for a time by the infidel word-teaching of some spirits upon those already embracing, or inclined to embrace, infidel sentiments. But if you will look beyond this superficial aspect of the subject at its great phenomenal and rational teachings, I think you will see that its deeper, stronger, and more permanent tendency is, not to promote infidelity, but ultimately to destroy it for ever. I have said before, that the real object of this development has been very much misconceived; I tell you now that the great object is to purge the Church itself of its latent infidelity; to renovate the Christian faith; and to bring theology and religion up to that high standard which will be equal to the wants of this age, as it certainly now is not.
I. Planchette, you are now touching upon a delicate subject. You should know that we are inclined to be somewhat tenacious of our theological and religious sentiments, and not to look with favor on any innovations. Nevertheless, I am curious to know how you justify yourself in this disparaging remark on the theology and religion of the day?
P. I do not mean to be understood that there is not much that is true and good in it. There is; and I would not by a single harsh word wound the loving hearts of those who have a spark of real religious life in them. I would bind up the bruised reed, rather than break it; I would fan the smoking flax into a flame, rather than quench it. This is the sentiment of all good spirits, of whom I trust I am one. But let me say most emphatically, that you want a public religion that will tower high above all other influences whatsoever; that will predominate over all, and ask favors of none; that will unite mankind in charity and brotherly love, and not divide them into hostile sects, and that will infuse its spirit into, and thus give
direction to, all social and political movements. Such a religion the world must have, or from this hour degenerate.
I. Why might not the religion of the existing churches accomplish these results, provided its professors would manifest the requisite zeal and energy?
P. It is doing much good, and might, on the conditions you specify, do much more. Yet the public religion has become negative to other influences, instead of positive, as it should be, from which false position it can not be reclaimed without such great and vital improvements as would almost seem to amount to a renewal ab ovo .
I. On what ground do you assert that the religion of the day stands in a position negative to other influences?
P. I will answer by asking: Is it not patent to you and all other intelligent persons, that for the last hundred years the Christian Church and theology have been standing mainly on the defensive against the assaults of materialism and the encroachments of science? Has it not, without adequate examination, poured contempt on Mesmerism, denounced Phrenology, endeavored to explain away the facts of Geology and some of the higher branches of Astronomy? Has it not looked with a jealous eye upon the progress of science generally? and has it not been at infinite labor in merely defending the history of the life, miracles, death, and resurrection of Christ, against the negations of materialists, which labor might, in a great measure, have been saved if an adequate proof could have been given of the power and omnipotent working of a present Christ? And what is the course it has taken with reference to the present spiritual manifestations, the claims of which it can no more overthrow than it can drag the sun from the firmament? Now a true church a church to which is given the power to cast out devils, and take up serpents, or drink any deadly thing, without being harmed will always be able to stand on the aggressive against its real spiritual foes more than on the mere defensive, and in no case will it ever turn its back to a fact in science. Its power will be the power of the Holy Spirit, and not the power of worldly wealth and fashion. When it reasons of righteousness, temperance, and judgment, Felix will tremble, but it will never tremble before Felix, lest he withdraw his patronage from it.