character you add those wondrous psychic powers already analysed, you do, indeed, find a supreme character in the world’s history who obviously stands nearer to the Highest than any other. When one compares the general effect of His teaching with that of the more rigid churches, one marvels how in their dogmatism, their insistence upon forms, their exclusiveness, their pomp and their intolerance, they could have got so far away from the example of their Master, so that as one looks upon Him and them, one feels that there is absolute deep antagonism and that one cannot speak of the Church and Christ, but only of the Church or Christ.
And yet every Church produces beautiful souls, though it may be debated whether “produces” or “contains” is the truthful word. We have but to fall back upon our own personal experience if we have lived long and mixed much with our fellow-men. I have myself lived during the seven most impressionable years of my life among Jesuits, the most maligned of all ecclesiastical orders, and I have found them honourable and good men, in all ways estimable outside the narrowness which limits the world to Mother Church. They were athletes, scholars, and gentlemen, nor can I ever remember any examples of that casuistry with which they are reproached. Some of my best friends have been among the parochial clergy of the Church of England, men of sweet and saintly character, whose pecuniary straits were often a scandal and a reproach to the half-hearted folk who accepted their spiritual guidance. I have known, also, splendid men among the Nonconformist clergy, who have often been the champions of liberty, though their views upon that subject have sometimes seemed to contract when one ventured upon their own domain of thought. Each creed has brought out men who were an honour to the human race, and Manning or Shrewsbury, Gordon or Dolling, Booth or Stopford Brooke, are all equally admirable, however diverse the roots from which they grow. Among the great mass of the people, too, there are very many thousands of beautiful souls who have been brought up on the old-fashioned lines, and who never heard of spiritual communion or any other of those matters which have been discussed in these essays, and yet have reached a condition of pure spirituality such as all of us may envy. Who does not know the maiden aunt, the widowed mother, the mellowed elderly man, who live upon the hilltops of unselfishness, shedding kindly thoughts and deeds around them, but with their simple faith deeply, rooted in anything or everything which has come to them in a hereditary fashion with the sanction of some particular authority? I had an aunt who was such an one, and can see her now, worn with austerity and charity, a small, humble figure, creeping to church at all hours from a house which was to her but a waiting-room between services, while she looked at me with sad, wondering, grey eyes. Such people have often reached by instinct, and in spite of dogma, heights, to which no system of philosophy can ever raise us.
But making full allowance for the high products of every creed, which may be only, a proof of the innate goodness of civilised humanity, it is still beyond all doubt that Christianity has broken down, and that this breakdown has been brought home to everyone by the terrible catastrophe which has befallen the world. Can the most optimistic apologist contend that this is a satisfactory, outcome from a religion which has had the unopposed run of Europe for so many centuries? Which has come out of it worst, the Lutheran Prussian, the Catholic Bavarian, or the peoples who have been nurtured by the Greek Church? If we, of the West, have done better, is it not rather an older and higher civilisation and freer political institutions that have held us back from all the cruelties, excesses and immoralities which have taken the world back to the dark ages? It will not do to say that they have occurred in spite of Christianity, and that Christianity is, therefore, not to blame. It is true that Christ’s teaching is not to blame, for it is often spoiled in the transmission. But Christianity has taken over control of the morals of Europe, and should have the compelling force which would ensure that those morals would not go to pieces upon the first strain. It is on this point that Christianity must be judged, and the judgment can only be that it has failed. It has not been an active controlling force upon the minds of men. And why? It can only be because there is something essential which is wanting. Men do not take it seriously. Men do not believe in it. Lip service is the only service in innumerable cases, and even lip service grows fainter.
Men, as distinct from women, have, both in the higher and lower classes of life, ceased, in the greater number of cases, to show a living interest in religion. The churches lose their grip upon the people—and lose it rapidly. Small inner circles, convocations, committees, assemblies, meet and debate and pass resolutions of an ever narrower character. But the people go their way and religion is dead, save in so far as intellectual culture and good taste can take its place. But when religion is dead, materialism becomes active, and what active materialism may produce has been seen in Germany.
Is it not time, then, for the religious bodies to discourage their own bigots and sectarians, and to seriously consider, if only for self- preservation, how they can get into line once more with that general level of human thought which is now so far in front of them? I say that they can do more than get level—they can lead. But to do so they must, on the one hand, have the firm courage to cut away from their own bodies all that dead tissue which is but a disfigurement and an encumbrance. They must face difficulties of reason, and adapt themselves to the demands of the human intelligence which rejects, and is right in rejecting, much which they offer. Finally, they must gather fresh strength by drawing in all the new truth and all the new power which are afforded by this new wave of inspiration which has been sent into the world by God, and which the human race, deluded and bemused by the would-be clever, has received with such perverse and obstinate incredulity. When they have done all this, they will find not only that they are leading the world with an obvious right to the leadership, but, in addition, that they have come round once more to the very teaching of that Master whom they have so long misrepresented.
6. Published at sixpence by the Light Publishing Co., 6, Queen Square, London, W.C. The same firm supplies Dr. Ellis Powell’s convincing little book on the same subject.
7. The References are to Matthew, xxiii 35, and to Josephus, Wars of the Jews, Book IV, Chapter 5.
Appendices
Appendix A. Doctor Geley’s Experiments
Nothing could be imagined more fantastic and grotesque than the results of the recent experiments of Professor Geley, in France. Before such results the brain, even of the trained psychical student, is dazed, while that of the orthodox man of science, who has given no heed to these developments, is absolutely helpless. In the account of the proceedings which he read lately before the Institut General Psychologique in Paris, on January of last year, Dr. Geley says: “I do not merely say that there has been no fraud; I say, `there has been no possibility of fraud.’ In nearly every case the materialisations were done under my, eyes, and I have observed their whole genesis and development.” He adds that, in the course of the experiments, more than a hundred experts, mostly doctors, checked the results.
These results may be briefly stated thus. A peculiar whitish matter exuded from the subject, a girl named Eva, coming partly through her skin, partly from her hands, partly from the orifices of her face, especially her mouth. This was photographed repeatedly at every stage of its production, these photographs being appended to the printed treatise. This stuff, solid enough to enable one to touch and to photograph, has been called the ectoplasm. It is a new order of matter, and it is clearly derived from the subject herself, absorbing into her system once more at the end of the experiment. It exudes in such quantities as to entirely, cover her sometimes as with an apron. It is soft and glutinous to the touch, but varies in form and even in colour. Its production causes pain and groans from the subject, and any violence towards
