The Anglican Church and Spiritualism,

THE ANGLICAN CHURCH AND SPIRITUALISM

By

JOHN ROBERTS

Being meditations, on reading the l939 Church of England Report on the findings of a Committee established to "investigate" spiritualism.

Introduction.

As a youth of l8 years,(1947)I read an article in the "Psychic News", (A newspaper purporting to represent the views of Spiritualists in the United Kingdom) which claimed to have obtained information regarding the content of the l939 Report on Spiritualism. This report was prepared by a committee of Anglicans for the information of the Bishops of the Church of England. The correspondent of the Psychic News was indignant at the fact that the report had been suppressed by the Archbishop of Canterbury, Dr. Lang, as it had proven to be favourable to the practice of Spiritualism.

Nothing further developed during ensuing years, although insin l979 the full text of the report was published in "The Christian Parapsychologist", the journal of the: "Churches Fellowship for Psychical and Spiritual studies".

I have now been sent a copy of this report by a friend who is involved in the Spiritualist Movement a a

nd, having read it, feel that there are certain matters contained therein which call for comment. Hence this short essay.

It is not intended to dwell at length on the origin of the report but some note is necessary. The Dean of Rochester, Francis Underhill, (later exalted to the post of Bishop of Bath and Wells), evidently had a great interest in Spiritualism. He earnestly endeavoured to involve his colleagues in the Church, in promoting an official study of the beliefs and practices of Spiritualists. His activities eventually proving successful; a Committee was established in January l937, with the blessing of Archbishop Lang.

After three years sitting with "Mediums" and practitioners of the occult, the Committee handed down its findings, which were partially critical and condemnatory and to some extent supportive of a further and more comprehensive study of Spiritualism.

What I find to be interesting, is the extent to which pre-conceived and erroneous ideas found their way into the findings of the Committee. It is evident, that even after three years of study, the majority of the members were still in complete ignorance of the beliefs and aims of the majority of spiritualists: nor had they any concept of the relevance of Spiritualism to their own Christian beliefs.

I propose to have a look at some of the remarks made in the report and make my own observations as to their validity.

Chapter l.

Terms of Reference

The terms of reference of the Committee were: "To investigate the subject of communications with discarnate spirits and the claims of Spiritualism in relation to the Christian Faith".

There were thus, two aspects to the inquiry:

1. To investigate communications with discarnate spirits

2. To investigate the "claims" of Spiritualism in relation to the Christian Faith.

As to (a): this is a straightforward statement and is indicative of a simple purpose.

As to (b): one would have to predetermine what, indeed, are the "claims" of Spiritualism, in relation to Christianity. This might have particular reference to those professing to be Christian-Spiritualists. Apart from this branch of Spiritualism, I am not aware that Spiritualism makes any particular claims in respect of Christianity, other than to reject many of the traditional doctrines of the Church.

(One member of the Committee, Miss Evelyn Underhill, resigned at the second meeting of the committee, being: "struck once more by the utterly sub-Christian, anthropocentric, hopelessly unsupernatural character of the Spiritualist outlook. It is all about man, his survival, prospects, etc., hardly at all about God……..…"

It is perhaps well, for the ultimate conclusions of the report itself, that Miss Underhill did resign, as she clearly had little insight into the underlying philosophy of spiritualist teachings.

In her letter of resignation, Miss Underhill goes on to claim that in Spiritualism, "Personal survival" is made a primary issue, a "reason" for faith: that Spiritualists need experimental proof of the existence of God." This may or may not be true, depending upon the individual.

She sees no profit in aligning the Church of England with Spiritualism: by abandoning "the theocentric view". She feels that such an investigation... "which is really scientific and not religious in character..., should be left to the SPR or some similar body and the church should stick to her supernatural job as the Body of Christ"

Miss Underhill was clearly quite happy with her own beliefs and did not wish to be troubled by concerns which might have had the effect of questioning their validity. It is certain that she had adopted a premature and judgmental attitude towards the subject in hand and would have made little constructive contribution towards the proceedings.

Having lost all belief in God myself, after witnessing the conduct of Anglican Christians as a boy-chorister for some four or five years, it was with relief and delight that I discovered, at the age of l6 years, the fact of the resurrection from the dead. This, not as a future, indeterminate, event but as an immediate reality upon the death of the physical body: a resurrection, which is God's gift to all men and women, of whatever race or creed. Once I realised that men survive the physical death, I had no difficulty in satisfying myself that, therefore, God must exist.

Indeed, it was the fact of the evidence for the resurrection of Jesus of Nazareth, which gave the necessary impetus to his followers for the development of Christianity itself: although those first Jewish Apostles would hardly recognise modern Christianity as a product of their labours.

Chapter 2

The introductory remarks of the Committee.

After pointing out that Spiritualism "claims to have religious character", the Committee set out three reasons why people are attracted to Spiritualism, these are:

"(a) For consolation which it is believed to provide through communication with discarnate spirits.

(b) For the guidance which some claim to receive from the Spiritual world.

(c) For the evidence which it is believed to provide of survival after death."

There is no mention, herein, of a search for knowledge of God: for a clearer glimpse of spiritual truth. If people need consolation, why cannot the Church itself fulfil this need? Why do they also need "guidance", when the Church professes to provide this essential service? As to "evidence". If one is able to communicate with the dead, then there is ample proof of "survival" in the very fact of communication. If satisfied that a deceased loved-one is still alive and functioning in a new environment, herein lies consolation.

The Committee expressed concern that people were attracted to spiritualism: some left the church altogether. There did not appear to be any appreciation of the causes in the decline of church attendance.

The Committee did mention the fact that: "many instructed and open-minded Christians who have had the courage to make a first-hand study of psychic phenomena have found an altogether new light shed upon one thing and another, both in the Scripture and in the tradition of the Church, that in recent times have become matters of grave difficulty in consequence of the attitude of modern science". This statement promises great things but, unfortunately, it evidently represented the view of only one person, perhaps Underhill himself.

Reference is made to the work of the "Society for Psychical Research", which, during the 40's and 50's, seemed to the present writer to be devoted to the undermining of Spiritualism rather than for the elucidation of its procedures. As Spiritualism cannot be "scientifically" proven or disproven, the work of the SPR is valueless. Neither is the SPR of any relevance in a discussion of the relationship between Spiritualist teachings and Christian doctrine.

The committee gives a definition of spiritualism which is completely inadequate, following the Shorter Oxford Dictionary. In fact, three separate definitions are proposed, none of which reveals that Spiritualism is a comprehensive system of theology.

The last assumedly acceptable definition is as follows:

"Spiritualism means the demonstrated survival of human personality after bodily death. It includes the knowledge of the interaction of matter and spirit. Further, it implies a comprehension of the intelligent progressive spiritual principle which underlies the whole of creation, of mankind and nature in this present life and of continuous individual progressive spiritual life in the hereafter".

This definition was provided by Miss Mercy Phillimore, a witness to the proceedings, and Secretary of a Spiritualist group.

Such a definition limits any enquiry into Spiritualism to an extremely narrow ambit. The passage goes on to state that: "if the definition of Spiritualism is accepted, it does mean that Spiritualism cannot be regarded as a religion in the same sense as that in which Christianity is a religion".

"It is to be noted that the entire emphasis of this definition is laid upon knowledge and not upon faith or even belief…...". What is immediately clear, is the fact that none of the members of this Committee had any real concept of the nature of Spiritualism and merely adopted a convenient vehicle from which to pronounce judgement upon, what they all perceived as a thoroughly dangerous activity.

The statement is made: "It further involves the acceptance of scientific standards of evidence, since such knowledge as this definition implies, is the proper subject matter of science. This in itself raises serious difficulties of proof, which many Spiritualists do not seem to face at all adequately".

Here we have a real difficulty for the members of the Committee. They present a definition which is totally inadequate; which says nothing regarding the Spiritualist's ideas regarding the "nature" of Deity: says nothing of his views on the relationship existing between God and Man. It suggests that a study of the Movement should more properly be the realm of Scientific enquiry. That Scientists, who almost universally reject the doctrines of the Churches, as gross superstition, should be the people to investigate and either prove or disprove the phenomena of Spiritualism on scientific grounds. It cannot possibly fall within the sphere of interest of clergymen. The statement that: spiritualists "do not seem to face difficulties of proof at all adequately", can be answered on the basis that they need no further "proof". Having received abundant evidence of the essential truth of the phenomena of Spiritualism, they see no further need to investigate the work of the Spirit via scientific enquiry. Neither do spiritualists feel the need to explain themselves to sceptics or to "prove" the value of their doctrines to third parties.

If questions relating to the nature of man: his relationship to his creator; his immortality; his links with departed souls; the ministry of angels; the communion of saints; his values and morals, do not concern clergymen, it is hard to conceive how they can possibly be of interest to scientists, whose business is the with empirical world and the observation thereof, not with the world of the spirit.

Grudging acknowledgement is made, under the heading "Characteristics and extent of Spiritualism", that the Movement has the character:

(a) "of a system with numerous adherents and with many of the elements of a cult, or even of a religion.

(b) of a more or less philosophical account of the universe, with special reference to the destiny of personal beings, and

(c) of an assemblage of attested and, at least in some degree, coherent facts which fall outside the normal range of our experience."

Statistics were presented which showed that there were some 520 Societies affiliated to the Spiritualists' National Union throughout the United Kingdom and this would not have included a great many Christian Spiritualist Churches.

That the committee members were biased, is evident from the use of language indicative, of mediums generally, that: "many of these were certainly fraudulent and others honest but self-deceived".

That there was and still is, "wide divergence" of views on the part of Spiritualists is true, in view of the fact that Spiritualism has no creed and lays down no dogma for its adherents. The Seven Principles were used merely as a guide for members. The first Principle, of course, being "The Fatherhood of God", which exposes the lie in the proposition that Spiritualism is secular in outlook.

The various phenomena of Spiritualism are set out fairly well. Very few spiritualists today would have experienced all forms of phenomena possible. The vast majority would have only witnessed the phenomena of clairvoyance, clairaudience and semi-trance mediumship.

Under the heading: "Para 8 Claims of Spiritualism", additional comment is made which indicates suspicion and bias on the part of the members of the Committee. The following statement is typical: "It should be remembered that the careful and critical study of such alleged happenings as materialisations and spirit-photography, which has exposed such an immense amount of self-deception and of conscious and wilful fraud, has been carried out by Spiritualists themselves".

Spiritualists, quite naturally, have a vested interest in stamping out fraud, although it is difficult to see how this can be effected.

There may well have been some fraud in the past, on the part of tricksters, but to refer to "an immense amount…." is nonsense. The plain fact is that most spiritualists attend private groups for development purposes and there is simply no occasion for fraud. The influence of lucre alone may promote fraud and within the Spiritualist Churches there is simply no opportunity or incentive for deception. Of course, "mediums" who give private readings or sittings for expensive fees are another matter. Such people are not necessarily Spiritualists, although it is conceded that they often describe themselves as such. People who are foolish enough to part with their cash under such circumstances deserve to be fleeced. However, sincere Spiritualists generally are not tainted by pecuniary considerations. As for those who are involved in physical phenomena, once again, in this day and age, they are mainly devoted enthusiasts, who sit regularly with one or more mediums who are endowed with specific gifts. There is thus no occasion for fraud or deception.

In respect of the relationship of Spiritualism to Christianity, the Committee took the view that: "the evidence upon which its claims rest lies very largely within the sphere of scientific observation and investigation". Did you ever hear such nonsense? Later, the difficulties attendant upon scientific investigation were tacitly acknowledged: "…it is highly probable that the critical and objective attitude necessary to accurate scientific observation may almost completely frustrate its own purpose". Even so, thought the Committee: "it merely means that his technique (the scientist) must be adapted to this special need". Such a proposition overlooks the undoubted fact that things of the spirit are perceived spiritually and the worldly man cannot know them: they are entirely outside his ken, as the Apostle Paul so clearly stated. (Corinth l, Chapter 2, verse 14).

Reference is also made to various phenomena which are said to be akin to the phenomena of spiritualism. Much of this phenomena is not within the experience of most spiritualists and, although undoubtedly related, is irrelevant to an investigation of the claims of spiritualism. Discerning spiritualists might take cognisance of another of Paul's statements concerning "Spiritual Gifts", that we should seek to develop within ourselves the higher gifts of Ministry, Healing and Clairvoyance (Prophecy). (Corinth l, Chapter 12, verse 31).

One thing is very clear from a perusal of the writings of Paul: that the Jewish followers of Jesus certainly practised spiritual gifts and enjoyed a communion with the spirit-world. To suggest that spiritualism raises no questions of doctrine for practising Christians is fatuous, in view of the gulf which presently separates Christians from those who had witnessed the life, death and resurrection of the Christ.

The First Letter of John, Chapter 4, verse l reads: "Beloved, believe not every spirit but try the spirits, whether they are of God, for many false prophets are gone out into the world." This passage clearly confirms the fact that the communion of spirit was a very active part of the life of the first Christians.

The introduction closes with comments of a general nature and reference to certain assumed beliefs of spiritualists. It closes with the following words: "The fundamental truth and principles of Christianity are our sufficient guide and strength. We have already, in Jesus Christ and in His Church, all that we need to direct us 'in the way that leadeth to eternal life'". I suppose this passage echoes Jesus own statement that those who live according to the law and the prophets are already close to the Kingdom of Heaven. That is all very well for the "faithful": they who take their religion upon trust: upon what they have been told from childhood-up is Divine Truth. No doubt, if they do live in accordance with Christian principles, i.e. those established by the Sermon on the Mount, they are assured of success and happiness in this life and the next. Yet how many Christians do live such a life? A great many people lose faith in what they have been taught: they see the flaws and contradictions in the practice of Christianity: the humbug and hypocrisy of priests and prelates. Even as a little child, I thought it was all a bit far-fetched. These doubts were fully confirmed in adolescence. It was Spiritualism that brought my ideas into perspective, which gave me an insight: a glimpse into spiritual truth: certainly not Bishops in full canonicals.

Chapter 3

The Witnesses.

Several witnesses are recorded as giving evidence to the Committee. Miss Mercy Phillimore (Secretary of the London Spiritualist Alliance and the Quest Club), gave one of the definitions used by the committee as a basis for its report.

Miss Phillimore placed facts before the Committee, which tended to show a clear relationship between the aims and work of the Movement and those of the Christian religion. I do not disagree with Miss Phillimore, in principle, although there are one or two points with which I would not concur. Miss Phillimore assumes that when: "Our Lord appeared before the Apostles after His death, His body was so 'purified' as to enable Him to appear before them without the assistance of power obtained from their bodies." In other words, she means that a "medium" would not have been necessary. I do not think that this was the case and, certainly, one of the Apostles present would have been a physical medium. The body they observed, if anything, was his materialised spirit body: certainly not his risen physical coil.

Her remarks regarding "miracles" are generalized. Many of the miracles of the Old and New Testaments would be rejected by modern Spiritualists, as fable.

This lady also referred to the need to safeguard the meeting from the presence of "low spirits" or, what I refer to as, "regressive spirits". She felt that there must be a medium of "integrity". In fact, all the sitters need to be persons of suitable temperament, not given to low company or low-living. They must be sincere and dedicated, otherwise the experience will not be worthwhile. The spirit-world, just like the physical world, is peopled by persons of every conceivable temperament. If we keep poor company here we are certain to attract similar individuals into our spiritual environment.

Once more, we have to "seek the higher gifts".

Dame Edyth Lyttleton: submitted a written statement, supporting the principle that "psychical research supported and strengthened the religious sense and the Christian religion". She herself experienced some intuitive inspirational episodes, which were very comforting to her personally. She spoke of "psychical research" and perhaps had only a limited experience of Spiritualist religious meetings, which would certainly have given her a deeper insight into the question of the resurrection, which in my humble view, is fully confirmed by overwhelming spiritualist experience.

This witness makes a valid point by stating, "It has to be conceded that almost every so-called revelation is conditioned by the mind through which it is conveyed". This is true, because the instrument attracts spirit guides and helpers whose tastes and interests are similar to those of the individual him-herself. "Like attracts like" is a Spiritualist truism. Paul himself affirms: "and the spirits of the prophets are subject to the prophets". (l Corinthians, Ch 14, v 32).

As to the "Holy Spirit": here again, the loftier the ideal the more refined the response. Once more, we should seek the higher gifts and perform a greater service.

Kenneth Richmond, a member of the SPR, gave evidence which purported to result from a psychological study of spiritualism. His evidence was guarded but not hostile and he concluded in stating: "There was certainly communication with discarnate spirits, and this gave a ground for believing in immortality". He did not reject the right to seek access to the spirit-world.

Mr Richmond says, "The control or communicating entity is based on a secondary personality of the medium". This is pure supposition and psychological theory. I know from, personal experience, that everyone has a "doorkeeper" guide, who is responsible for safeguarding the "medium" (or individual). Other guides, who often remain associated with us for life, are subject to his/her directions. Quite apart from this provision, the quality of one's thought (and this applies to everyone) sets the tone of one's "relations" with spirit-people. Whilst this might be described as "superstitious nonsense", it is, nevertheless, fact: albeit, the result of totally subjective experience. It is a widely understood and valid truth, so far as spiritualists are concerned.

Mr. Justice Cyril Atkinson QC: Gave short evidence in support of the fact that Spiritualism, "seemed to bring some new teaching which was alive and which had given him a new interest in spiritual things. He was perfectly convinced that Spiritualism had helped him in his work". This is remarkable testimony from a lawyer and judge in l936-9.

E.W.Oaten, Editor of Two Worlds (Spiritualist Newspaper) published in Manchester. Mr. Oaten said that 20% of phenomena demanded the spiritualist hypothesis. He had been a spiritualist for forty years. Had no "doubt concerning the love and purpose of God or the actuality of a spiritual world: he had not felt the need of any other religion".

Mr. Oaten's estimate of only 20% valid phenomena is rather strange, in view of his later assurances of his conviction regarding the value of the spiritualist experience. Perhaps he was adopting a guarded and conservative estimate deliberately, in order to parry any suggestion as to his gullibility.

Dr. William Brown: Dr Brown was probably also a member of the Committee, a MA and DSc. I presume he was a Psychologist. He had been a member of the SPR for 25 years, which says little for his sagacity and perception. His off-hand dismissal of "physical mediumship" stamps him as a person having no serious philosophical interest in the honest investigation of the phenomena of Spiritualism. He has "sat" with many of the "best-known" mediums, with "an open mind", yet has observed nothing to convince him of the validity of at least some of the phenomena, which, he says, "are due either to fraud or to mal-observation". However, he admits that "there is still something to be discovered". He goes on to affirm that "there was a great deal of fraud and self-deception…" but gives no specific information, so far as we are aware. Dr. Brown's most profound statement is to the effect that "Spiritualism had little or no value from the point of view of religion, or as a means of conversion to the Christian Faith." He points out that: "one of the most unsatisfactory elements (of Spiritualism) being that none of the phenomena has been established on a scientific basis". This entirely overlooks the undoubted fact that no religion has ever been proven to be valid according to such a standard.

These questions might well be asked: "Why would a non-Christian wish to be converted to Christianity? What is it that makes the Christian religion so desirable? In what way is it superior to any other religion?"

Dr. Brown's evidence makes clear his lack of any "religious" sensitivity. His objectivity is questionable and his twenty-five years of research has undoubtedly been a thorough-going waste of his time.

Dr. Brown made a final point, in stating that, "there is no justification for saying that Spiritualism is often the cause of Nervous Breakdowns." A positive statement at last.

Dr. Oliver Gatty: Another one of our SPR friends, who after much: "Experimentation with the best mediums available in Europe and in North and South America", has, "no belief in Spiritualism". He appears to be pessimistic regarding the possibility of ever determining such questions as the validity of psychic phenomena via scientific investigation. Dr. Gatty lists various types of "psychic phenomena" and proceeds to state that no evidence was forthcoming under controlled conditions. Thus it becomes apparent that, before the learned Doctor could be convinced of the validity of the phenomena, it had to be conducted in accordance with his ideas on what constitutes proper conditions under which to carry out the procedure. Thus we are not informed exactly what conditions were imposed by the investigator, nor do we know whether or not they were "reasonable" under the circumstances.

Dr. Nandor Fodor: a research officer of the International Institute for Psychical Research, Ltd.

Dr. Fodor states that: "Spiritualism is based on professional mediumship. Professional mediums commercialise a gift of which very little is known but which is definitely not at their beck and call".

This is not generally true: there are many workers (mediums) in the Spiritualist Movement who work within Church groups without consideration of monetary remuneration. Admittedly, there are many professional mediums who charge for services and this is, in the last fifty years, increasingly so. He goes on to suggest that "the so-called physical phenomena of Spiritualism are at least in 99% of cases due to conscious and unconscious fraud."

When he says that "the majority of Spiritualists are unable to judge the value of evidence", he is grievously wrong. By the time most people begin to accept Spiritualism as a valid truth, they have made diligent enquiry: not with sittings with private commercial mediums but during many religious meetings, at which they have been repeatedly given ample proof, not only of the continued survival of their dear-departed but of the provision which a beneficent Creator has made for their happiness and well-being.

It is quite clear to me that the majority of the members of this Committee and certainly many of the so-called "Witnesses" have little or no experience of attending religious meetings in either Churches conducted by the Spiritualists' National Union or the Christian Spiritualist (Greater World) Churches. Had any of them had the courage to direct their steps to these "centres of learning", they would, undoubtedly, have taken a far different view of the doctrines and phenomena of Spiritualism.

Dr. Fodor reluctantly admits that, "On the other hand, in rare cases, Spiritualism does produce evidence which is intellectually satisfactory, inasmuch as personal survival seems to be the only explanation that completely fits the case." Such an admission from a person whose mind is so clouded and restricted, is sufficient to reinforce the case for the resurrection.

Dr. Fodor concludes by honestly suggesting that: "the Church would make an error in taking an attitude of condemnation. Spiritualism does tend to make its believers Christians. The Church should have deep concern in the means of its appeal."

I don't know about Spiritualism making its followers Christians: many of them are Christians before discovering the truths of Spirit. It does, undoubtedly, reinforce one's religious beliefs and restores, in many cases, a belief in the wond’rous love and provision of the Creator God.

In a footnote, entitled "Other evidence" we read: "Every member of the Committee has also had first-hand experience of at least one séance and several members have had varied experiences of spiritualist sittings extending over a considerable number of years: these experiences have been amplified by a study of the literature of the subject."

Chapter 4

The Conclusions of the Majority.

10 Interpretation of the Evidence.

The Majority members discussed the nature of the "alleged messages delivered through the agency of mediums. It is pointed out, on the evidence of the 'communicators' themselves, that the communicators and guides are,themselves, at very different levels of spiritual development and of very partial knowledge and that the 'controls' of which they make use may often be very undeveloped personalities who are capable of this particular service because they are closely linked with temporarily dissociated portions of the personality of the mediums concerned." This is psychological jargon of the worst kind, designed to confuse and incapable of rational interpretation.

What is meant by "temporarily dissociated portions of the personality" is beyond my limited mental powers. It seems to be something the Committee has adopted from the "professional" evidence of Kenneth Richmond. Whether they understood this term is to be doubted. Such a suggestion as this entirely fails to appreciate the undoubted fact that the human personality exists independently of the physical brain. My experience as a spiritualist, over a period of fifty-five years, informs me that the "communicators" and "guides" are, undoubtedly separate cognitive entities, and are, by no stretch of the imagination, temporarily dissociated "portions" of anyone's personality.

The role of "door-keeper" guide ensures that only spirit persons of a suitable temperament and 'intellectual' standard are permitted to enter the spiritual environment of a "medium", or indeed, any person. This safeguard is supplemented by the spiritual level of the medium him/herself, which sets the standard of his links with the Spirit-world. This is the work of real guardian angels, not merely the type envisaged by the Church as being equipped with wings and harps.

The above-stated principle applies to all people, not merely those whose psychic perception is clearer than the average person. This explanation is simplistic, yet valid.

The summary goes on to state:

"The verification of these, if it is possible at all, must rest upon ordinary scientific tests. To say this is not, however, to deny that the communications may sometimes be held to be convincing upon other than scientific grounds."

A statement is made in paragraph (B), to the effect that at least one considerable Spiritualist organisation is definitely anti-Christian in character. Such a statement reveals a glaring ignorance of spiritualist doctrine. The SNU Churches, whilst adopting a non-sectarian attitude, do not actively preach anti-Christian doctrines. One well-known Spiritualist adage may be quoted: "All religions are one!", which is merely a confirmation of the general spiritual principle that all religion is part of a continuous search for truth. It may well be true that individual spiritualists may entertain a measure of hostility towards their Christian brethren, but that is entirely a matter of personal attitude and not the result of deliberate policy on the part of the non-Christian Spiritualist body.

Speaking of the fact that certain individuals have obtained a renewal of faith, following contact with spiritualists, the Committee went on to affirm that: "whatever be the value of this supposed confirmation of the truths of religion, Spiritualism does not seem to have added anything, except perhaps a practical emphasis to our understanding of those truths".

Later in this paragraph, the Committee revealed how hide-bound its members were by the doctrines of the fall and vicarious atonement of Christ. "Whilst there is insistence upon the supremacy of love comparable with the New Testament assertion that 'God is Love',the accounts sometimes given of the mediatorial work of Christ frequently fall very far below the full teaching of the Christian Gospel, seeming to depend rather upon some power of working a miracle of materialisation (in the Resurrection appearances) than upon a radical and final acceptance of the burden of the guilt of man's sin, and a victory so wrought for us upon the Cross."

Spiritualists would argue that the "victory" was that of the fact of "Life Everlasting": the proof of the resurrection: not merely of Jesus of Nazareth but of all God's children. The "Cross" was merely the vehicle by which Jesus would, "draw all men unto me." (John Chapter 12, v 32).

A positive note is introduced:

"Nevertheless, it is clearly true that the recognition of the nearness of our friends who have died, and of their progress in the spiritual life, and of their continuing concern for us, cannot do otherwise, for those who have experienced it, than add a new immediacy and richness to their belief in the Communion of Saints."

In spite of all the cant and humbug, this paragraph clearly confirms the real value of merely one aspect of spiritualist practice and its relationship to, what should be, the "Communion of Saints".

In Para.(C): the Committee acknowledges, "the clear parallels between the miraculous events recorded in the Gospel and modern phenomena attested by spiritualists." It continues to mention the problem of verification of both the New Testament record and modern spiritualist phenomena. Here again, we must point out that spiritualists need no verification. Their own experience of communion with spirit is quite sufficient for them. Let "Scientists" do what they will, there is no possibility of verification to satisfy them and, indeed, the question is quite irrelevant.

If the members of the Committee had been honest with themselves, they would have admitted that they believed the Gospel stories, not by virtue of an act of reasoning but because they had been indoctrinated in childhood. The actual teachings of the Nazarene, supplemented by the wisdom of certain of the authors of the New Testament, principally Paul and James, can be said to, "ring true to the deepest powers of spiritual apprehension". Much of the New Testament as with the Old Testament History, is irrelevant to the present discussion.

Para (D) goes on to discuss the question of verifiability in a fair and objective manner. "But the tests applied by scientists, as such are in their very nature experimental, objective and impersonal. It is necessary to ask whether such tests do not in themselves invalidate an inquiry into values which are in essence personal and spiritual."

At last we have some insight into the weakness of scientific inquiry into questions of the spirit. As to the supposition that it is Spiritualists themselves who claim scientific verifiability, I have no personal knowledge of such claims. Indeed, since this inquiry was held and the report handed down, Scientific knowledge has expanded in leaps and bounds, particularly in the field of quantum-mechanics and physics, (of which I know nothing).

Mention is made in this paragraph of the non-verifiability of "Telepathy". This phenomenon is so common as to hardly warrant inclusion in a discussion of this type. As to its validity, I have had abundant personal experience and see no need to doubt the fact. That thought is transmitted between individuals is probably, at this latter time, an accepted fact, even if not "scientifically" proven. For spiritualists it has been a valid proposition almost since its inception.

At the present time there may be spiritualists who claim to have scientific expertise. No doubt they will publish their material, in order that we may learn the mathematical and scientific truths ourselves, to the extent that we, as laymen, are capable of comprehending them.

Chapter 5

The Report of the majority members.

The majority report confirmed that: "there is no satisfactory scientific evidence in favour of any paranormal physical phenomena…

All the available scientific evidence is against the occurrence of such phenomena…again, the whole question of extra-sensory perception is still a matter scientifically sub-judice. On the other hand, certain outstanding psychic experience of individuals, including certain experiences with mediums, make a strong prima facie case for survival and for the possibility of spirit-communications, while philosophical, ethical and religious considerations may be held to weigh heavily on the same side."

"When every possible explanation of these communications has been given and all doubtful evidence set aside, it is very generally agreed that there remains some element as yet unexplained. We think that it is probable that the hypothesis that they proceed in some cases from discarnate spirits is the true one."

Having made these constructive remarks the majority members went on to warn:

Para (A): that "an easy credulity in these matters opens the doors to self-deception and to a very great amount of fraud. We were greatly impressed by the evidence of this which we received and desire to place on record a most emphatic warning to those who might become interested in Spiritualism from motives of mere curiosity, or as a way of escaping from the responsibility of making their own decisions as Christians under the guidance of the Holy Spirit".

What is meant by, "the guidance of the Holy Spirit?"

Presumably consultation with one's local parson. Perhaps, it may extend to a prayerful application for guidance and assistance. Spiritualists (whether of the Christian or Non-Christian variety) have no difficulty in understanding this term. It is in the offering of the mind, in acknowledgement of the Divine Love and Compassion which is available to all people, of any and every race, colour and creed. In the course of this offering, we receive a consciousness of the presence of the Holy Spirit in the form of our Guides, helpers and loved-ones who have gone before. We may, and often do, enjoy a perception of the spiritual world and its inhabitants.

Of course, "an easy credulity" is not the approach to bring into Spiritualism, yet the warning regarding such a great amount of fraud is hardly necessary. Who is being defrauded? When one goes to a spiritualist meeting to hear an inspired speaker extolling the beauties of the spiritual-world and the loveliness and love which the spirit-guides bring to our aid, is he being "defrauded" when he places a small coin in the collection basket? Is not the regular Churchgoer also being defrauded when he does likewise, particularly if the Sermon is rather less than inspiring?

Para (B) "It is necessary to keep clearly in mind that none of the fundamental Christian obligations or values is in any way changed by our acceptance of the possibility of communication with discarnate spirits."

Who is to determine whether or not "Christian values" are in any way different from or inferior to Spiritualist's values? What, indeed, are "fundamental Christian values?"

Paragraphs (C) and (D) continue this tone of cautious optimism and call for no comment.

Para. (E) States: "We cannot avoid the impression that a great deal of Spiritualism, as organised, has its centre in man rather than in God. And is, indeed, materialistic in character. To this extent it is a substitute for religion and is not, in itself, religious at all. We were impressed by the unsatisfactory answers received from practising Spiritualists to such questions as 'Has your prayer life, your sense of God, been strengthened by your spiritualist experiences?'"

I cannot speak for other Spiritualists but I can certainly vouch that my sense of God has been positively strengthened, over a period of 55 years, by my spiritual experiences. In my humble and unlearned opinion, the only way to approach the Spiritual Communion (The Communion of Saints) is via the medium of prayer, as this is the natural vehicle for the elevation of the mind and the forging of links with the Spirit-world of a constructive nature. This is the fulfilment of the ministry of angels.

To suggest that many persons approach Spiritualism with lower motives may well be correct. The same claim can assuredly be made in respect of all religions. Many clergymen enter the Church from career motives rather than as a result of a spiritual calling. It was common for the younger sons of the privileged to enter, either the Army, the Law or the Church. It was a case of finding occupation for idle hands.

The admission in Para (E) that so far as the Church of England is concerned, the "Communion of Saints" is often a dead letter, falls far short of the mark. It is a complete and utter "dead-letter", or was at the time of the Report (l939). It is refreshing to think that there is now an organisation within the Protestant Christian Churches, which considers that spiritual intercourse might possibly be beneficial, if approached responsibly and with a sincere desire to learn and to serve.

Para (F) refers to the possibility of mentally disturbed persons being adversely affected by intercourse with spirits. This is always possible and religious mania is not exclusively the preserve of spiritualists. The spirit-world is no different from this world so far as individual taste and temperament is concerned and the spirit-communion is merely a question of the setting of standards. If "low life" here wants to contact its equivalent in the spirit-world, then I have no doubt that this is possible. Then mad people could well become madder. However, I have never experienced problems of this nature. My own experience confirms the fact that divine guidance, once applied for, is never denied, and if the personal standard of the suppliant is sufficiently high, then there is no cause for alarm.

What is certain is that turning to God for guidance and help is never a waste of time, nor calculated to cause harm to a single individual. This is, essentially, what the true spiritual communion involves: prayer and nothing more. No need for table-rapping, or physical phenomena, (which from a spiritual point of view are lower gifts and of little value). The higher the aim, the richer and more wonderful will be the spiritual experience. We don't invoke the spirits of the dead: they are all around us, at every moment of our physical existence. The lifting of the mind away from mundane preoccupations is all that is needed, in acknowledgement and praise to the Creator. This is true prayer and true spiritual communion.

Para (G) refers to the danger of contact with "Evil Spirits". My remarks above to some extent cover this situation. Emmanuel Swedenborg, the Swedish 18th-Century scientist and seer, wrote extensively on the nature of man: that he is continuously exposed to influences from both good and evil spirits. A moment's reflection will satisfy anyone that a person is continuously bombarded throughout a single day with varying thoughts of a constructive or destructive nature. It is well known, that, should one give way to momentary anger or weakness, that the problems thus created might well increase to the point at which they may well cause lasting harm to ourselves or to other persons. It does not need much imagination to realise the dangers that we face continuously. Spiritualists are well aware of these dangers and have witnessed the harm which unbridled selfishness may bring about.

We should be more concerned in this life about contact with "evil spirits" in the flesh than in the spirit-world. Companionship is important to us and we should try to seek the company of honest, warm-hearted and kindly people, in order that we may all learn from each other. Should our interests turn inwards, seeking selfish pursuits and gratification, there are lots of regressive spirits who will be only too happy to link with us and help us to move farther down the ladder of progression. Hence, it becomes a question of "companionship" both here and in the spirit-world. There is really no difference between the two states.

Para (H) mentions prayers for the "Dead". There can be no objection to such prayer, as many souls pass over who are much in need of guidance and help. The prayers of those who remain in the body are valuable, particularly for those who remain in darkened or ignorant conditions. Suicides, for instances, who die in very depressed states of mind, can benefit greatly from our loving thoughts, which is another term for "prayer".

Para (I) states:

"If Spiritualism, with all aberrations set aside and with every care taken to present it humbly and accurately, contains a truth, it is important to see that truth not as a new religion but only as filling up certain gaps in our knowledge, so that where we already walked by faith, we may now have some measure of sight as well."

Para (J) "It is in our opinion important that representatives of the Church should keep in touch with groups of intelligent persons who believe in Spiritualism. We must leave practical guidance in this matter to the Church itself."

It will thus be evident that the majority (7) members of the Committee, in spite of some alarms, came down favourably on the side of continued investigation into Spiritualism. They saw Spiritualism not as a new religion, (which it was not) but as throwing new light upon the teachings of the Church. Had their recommendations been followed, it seems likely that the Church would have received a great boost. Certainly, its clergy would have had a wonderful opportunity for direct participation in the "Communion of Saints".

Chapter 6

The Report of the Minority Members.

The Minority members concurred with the procedural parts of the investigation but disagreed with the Majority Report.

Under the Heading: l. “Validity of paranormal phenomena”, the minority members rejected the: "Spiritualists' claim that through paranormal psychical and physical phenomena they communicate with discarnate spirits and receive guidance." "Scientists", they say, "consider that the evidence does not show that paranormal phenomena exist. Normal psychology and self-deception contain the whole thing, except in cases where fraud occurs. (Witness G): Dr. Gatty

Para 2. Value of communications.

"The alleged communications may not only be valueless but may also be misleading and therefore dangerous."

Sub-para. (A) Mentions experience at a "Séance" arranged by Witness H (Baron Palmstierna), at which a device involving a glass was used. This would indicate that the people involved were inexperienced, i.e., undeveloped medium or mediums, as regular sitters do not use such devices. As a rule, only beginners resort to such physical vehicles of communication. In fact, all forms of psychometry should be eschewed by responsible spiritualists, as of doubtful value.

It is, therefore, not surprising to learn that the investigators were "disappointed with the content of the communications".

Sub-para. (B) refers to the "danger of receiving alleged spirit communications." This statement is nonsense, as is the rest of the passage. Later in the paragraph, the observation is made: "When spirit guidance comes into conflict with the authority of the Church, the Spiritualist is likely to prefer the former and ignore the latter." Here we have a key ingredient in the concern of the minority members: "the authority of the Church!" One might, in this latter day and age, ask "What Authority?" In l939, any influence the Church may have had upon the thinking processes of ordinary laymen and women was already fast fading. In the year 2000 it is well and truly an historical point.

Para (C): This chapter talks, fatuously, about: "modern developments of Christian thought", and later adds, "Spiritualists appear fearful lest too keen a use of the mind or of the critical faculties will invalidate their hypothesis".

Modern developments of Anglican Christian thought include, no doubt, propositions to the effect that "God does not exist!, or "it may be that there is no God!". As for spiritualists not using their minds, it might be suggested that when we begin to understand some of the truths of spiritualism, we really start to use our thinking processes for the first time.

Para (D) raises the question of "scientific proof" as necessary before it will be of any help to the Christian religion. Such a proposition will only be valid when the scientific proofs of Christianity are forthcoming. We will not hold our breaths.

William Temple, (Archbishop of York) was quoted:

"experimental proof of man's survival of death would bring the hope of immortality into the area of purely intellectual apprehension. It might, or it might not, encourage the belief that God exists; it would certainly, as I think, make very much harder the essential business of faith, which is the transference of the centre of interest and concern from self to God."

It is certainly true that, once convinced of the survival of the individual after death, one has a confirmation of the existence of God.

If this world is merely an extension of a greater, spiritual world, then it becomes clear that there must be a supreme and divine intelligence as the basis for all existence.

In spite of the insistence upon "Faith", this in itself is vanity: the knowledge of the resurrection places faith in perspective, in relation to knowledge: the knowledge of the value of each individual human spirit.

Para (E) Mentions revelation as experienced by the saints of the Church. Suggests that one should seek to know God alone and let the phenomena look after itself. I would not disagree with such an approach.

Para 3. Spiritualism contrasted with Christianity.

This chapter opens with a statement to the effect that Spiritualism can add nothing to Christianity. Reference is made to Von Hugel's estimate that: "there is very little that is spiritual in Spiritualism". This is a valid criticism, particularly in these latter days, yet the same can equally be said of Christianity or, indeed, any of the other great world-faiths. The authors of this document reveal their complete ignorance of spiritual truths by the statement: "The Christian, and the Anglican in particular, believes that he has, through prayer and sacrament, communication with the Godhead. With the Spiritualist, however, communication is not direct and is established only by means of intermediaries. It is not surprising that, for the Spiritualist, God becomes remote and inaccessible and the mediation of Christ a thing forgotten…. The words 'through Jesus Christ our Lord' cannot have the same meaning for the Spiritualist that they have for the Christian".

The Spiritualist, in fact, believes that all men and women have a direct relationship with their Creator. He needs no intercession, either of Jesus of Nazareth, the Saints or of a Priest. He rejects entirely the doctrines of the Fall and Vicarious atonement of Christ as spurious and superfluous. The familiar cant, "Through Jesus Christ our Lord!", of course, means nothing to the Spiritualist, except perhaps the devoted Christian-Spiritualist, who accepts much of the traditional teachings of the Church.

The Spiritualist values the teachings of Jesus for their essentially a-priori truth, with particular regard to the Sermon on the Mount. He witnesses the testimony of "Life Everlasting", given in John (Chapter 12 Verse 49-50) and the promise of the spirit given by Jesus to his disciples, before his crucifixion. The proof of the resurrection was given at meetings with his disciples, when they were evidently satisfied that he had returned, momentarily, to give them evidence of his survival in spirit. At Pentecost, the spirit was given to the disciples and the work of building-up Christianity began.

The minority report (page 58) continues with additional misguided comment regarding Spiritualist beliefs: "The Spiritualist lays great emphasis upon progress in the next world. So does the Church but without the element of banality (?) which marks the spiritualist picture of the hereafter." It suggests that, "for the Spiritualist, God is so remote, Spirits yearn," we are told "not to see God but to communicate with their relations and friends on earth. Acceptance of the spiritualist view of the future life would lead to diminished belief in the sovereignty of God and the redemptive power of Christ".

Here we have the traditional anthropomorphic concept of Deity, with Jesus sitting at His right hand. The members of the minority committee were, evidently unaware of the teachings of Swedenborg, (the Father of Modern Spiritualism) who taught, from his observations of the spirit world over a period of 30 years, that spirits in "heaven" continually face the Father, who is seen as divine light. This conforms to the teachings of Jesus upon the same subject. A great many, if not all spiritualists are aware of the validity of this statement. They do not believe for one minute that spirit people are pre-occupied with the necessity of remaining in contact with those of us who are presently in the body. They do, undoubtedly, visit us from time to time, particularly where there is a bond of love.

Whilst ideas within Spiritualism vary regarding the nature of the Divine, (something which we can not begin to comprehend in any event), most practising spiritualists accept very clearly the reality of God at work in the whole Creation. Many have certainly experienced the nature of Divine Love, either during spiritualist meetings or in private prayer. To suggest that we could entertain a "diminished belief" in the "sovereignty of God" is fatuous. To talk about the "sovereignty" of God and the redemptive power of Christ, is meaningless.

History of Spiritualism: Para.4 of the minority report.

Brief mention is made of the Fox sisters, who were instrumental in drawing attention to psychic phenomena in l848, in the USA. Reference is made to their "intemperate habits", 40 years later, as if this in itself is sufficient to invalidate the phenomena. Whatever, the course of their private lives, the Fox sisters were well regarded by early spiritualists and Mrs. Emma Hardinge-Britten, a well-known pioneer of spiritualism, during the mid-l9th Century, speaks well of them in her autobiography. It is well known historical fact that many influential and cultured US citizens were involved in spiritualism, in addition to D.D. Home, mentioned in the report as a physical medium who did not resort to "unscrupulous trickery". H.W. Longfellow, Poet and for twenty years Professor of Modern Languages at Harvard, was also frequently present at meetings and was a devoted spiritualist. He wrote some of the best-loved poetry of the l9th Century, much of it dealing with spiritual topics. Robert Dale Owen, son of Robert Owen, the great British social reformer and William Lloyd Garrison, were also members of this group.

There may well be a great deal of "corruption" in the United States, regarding occult practice. This does nothing to condemn spiritualism or to invalidate its doctrines. There is a great deal of corruption in the world generally, and this is particularly true of some of the great religions of the world. The Greek and Russian Orthodox Churches are notorious for the worldliness of their Priests. The Catholic and Anglican Churches are not so far behind, in worldliness. The priests are all well-fed, well-dressed individuals, who think very highly of themselves.

Components of Spiritualism: Para 5 refers to: "the pernicious doctrines of the Christian-Spiritualists." Some Spiritualists are said to be "anti-Christian, some are religious but non-Christian, and others are queer mixtures of corruption and superstition". One passage I must quote in full: "At one end of the scale are Anglican clergy who supplement their religious exercises with the practice of Spiritualism; at the other end of the scale are the charlatans, who, for a fee, will go into a trance or cast a horoscope or give predictions based upon numerology. In the present condition of the Spiritualist movement to bless one is to bless all".

The Christian-Spiritualists would dearly like to know what is meant by "pernicious doctrines". I recall attending the Carlisle Christian Spiritualist Church in l951 to l953. They held an open circle on Saturday nights in an ancient building on West Walls and my wife and I were captivated by the sanctity of the atmosphere in this place. We heard more than one inspirational address in this church: the speaker being usually an elderly lady of simple nature and sweet temperament. One such address, at a Sunday night service, left us enthralled at the loveliness and power of the presentation. The text was that mentioned herein, "And I, if I be lifted up from the Earth, will draw all men unto me!" (John Chapter 12, verse 32). Such was the beauty of this address that we were left in no doubt as to the validity of this communication from the spirit world. I heard many a sermon as a child Chorister in Manchester, including one by William Temple, Archbishop of York and former Bishop of Manchester. Dr. Temple, for all his learning, never spoke with such power the truths of spirit. If just one of those who testified at the hearings of this committee had been present on that, or a similar occasion, their evidence would probably have differed greatly from the trite and bigoted statements they actually made.

If such was the "present condition" of Spiritualism in l939 as indicated above, what would the members think of the Movement today, when, I regret to admit, confusion reigns within the ranks of the Spiritualist Movement to a much greater degree. The New Age Movement has just about swamped traditional spiritualism and the situation regarding practices, which might be loosely termed "occult" rather than spiritual, is alarming to the traditional spiritualist or Christian-spiritualist.

The Churches need have no fear: spiritualism has gone downhill rapidly during the last sixty years and is now unrecognisable as the Movement I knew during the 40's and 50's. However, I take comfort from the fact that, side by side with the diminishing spirituality of spiritualists, there are always a number of dedicated and gifted people who maintain a high personal standard. There is also a very healthy movement for the investigation and development of physical mediumship. I refer to the Noah's Ark Society, of which I have no personal knowledge, apart from that available on the Internet.

Of course, in the intervening years, the growth of the Fundamentalist Charismatic-Christian Movement has stolen some of the Spiritualist "Thunder". These devoted folk must have created quite a stir in the hearts of our Anglican and Catholic friends.

This falling-away from the "Faith" is, perhaps, merely a sympton of the general spiritual malaise, which infects the whole Western world at the present time. There is a nucleus of sincere and devoted individuals who wish to preserve the standards of spirituality, which are so vital to the lifeblood of any religious organization.

That the minority Committee members misunderstood the nature of spiritualism, becomes evident upon reading the following observation (page 60):

"There is no such thing as the religion of Spiritualism. There are instead a vast number of small groups, each under the guidance of a mediums' spirit control…."

This statement is nonsense. Spiritualism recognises a general Rule that every individual is a "medium": that we all have the capacity for spirit-communion: that we all partake of spiritual gifts in varying degree, as outlined by Paul the Apostle in 1 Corinthians, Chapter 12.

· When spiritualists gather in a meeting, the chairperson may or may not be a practising medium. The service or circle may not involve any form of trance or semi-trance address of any kind. Nobody's "spirit Control", whatever that may be, purports to "guide" those present. The words noted above seem to suggest something sinister or improper in the proceedings: something "nasty in the cowshed!".

· Tendencies in Spiritualism: Para 6: The members are concerned at:

· "two marked tendencies" in Spiritualism:

1. "It encourages a morbid curiosity on the part of many unscientific investigators. We regard this not only as mentally unhealthy but morally dangerous."

2. "It encourages an interest in the supernatural from the unworthiest motives: There are those who try to communicate with spirits in order to discover the future", for their own material profit. Both these tendencies lead to gross superstition but the element of superstition is also introduced without them. There is a point where the spiritualist movement mingles with the underworld of necromancy. Horoscopes, crystal gazing and the like are not dissociated from certain sections of the movement".

The members felt that Spiritualism should set its house in order and purge itself from these dark works.

As to l. : Most people are unscientific, even the majority of clergymen. As to a morbid curiosity: we are not in the habit of hanging around cemeteries, as we know that our loved-ones are certainly not sleeping in their graves. There is nothing morbid in the joyous realisation that those who have passed through the veil continue to live and perform a useful and constructive function in the world of Spirit.

As for those who seek pecuniary advantage from occult studies: they will obtain, from such a pursuit, rewards commensurate with the measure of their devotion. Spiritualism and its attendant and, at least to some spiritualists, unwelcome handmaids, in the shape of Astrology, Numerology, Reflexology, Tarotology, Phrenology, Crystal globes, and all the paraphernalia of fortune-telling, will attract people in proportion to their intellectual ability. We have no control over what people do in their own personal lives: if anyone has a specific conviction or belief and wishes to indulge that particular preference, there is nothing any other individual can do about it, apart from pointing out the undesirability of such a procedure.

In the last thirty years or so, a great number of cults have arisen, under the "New Age" Banner and all striving to prove that they have at last discovered the secret of life. This is particularly evident in the United States, whose people seem to have a particular penchant for weird and outlandish religious systems. Such phenomena would seem to confirm the fears expressed above, regarding gross superstition and dark works.

Spiritualism itself reflects many of these ideas, or at least, tolerates their intrusion into the formerly simple philosophy of spirit. In spite of these shortcomings, I and, I have no doubt, a number of traditional spiritualists World-Wide, see no reason to abrogate the teachings which they perceive as the closest thing to "Truth", which it is possible for mankind to comprehend.

Possible explanations of phenomena: Para 7.

"We are not satisfied that the communications received proceed from discarnate spirits. In accounting for spiritualist phenomena, considerable allowances must be made for coincidence, mal-observation, honest self-deception, auto-suggestion and credulity and in particular for fraud and collusion among mediums. "

The report goes on to outline the various explanations of psychic phenomena as given by a number of psychologists of the time. All these statements are trite and, in some cases, absurd.

Para 8:Reasons for drift towards Spiritualism.

Several reasons are tendered, explaining why people are leaving the Church. "The Church has not sufficiently emphasised:

(a)Prayers for the Dead.

(b)The Communion of Saints.

(c)The grounds for Christian Belief in Eternal Life.

(d)The Value of the Eucharist.

(e)A mystical side of Christianity.

(f)The truth that knowledge and faith in God can be the only true consolation for mourners.

I do not propose to comment on (a) to (c).

As to the value of the (d) Eucharist (Holy Communion), I can only say that I see no value whatever in the procedure, which is tantamount to Mumbo-Jumbo.

As to (e): if there is a mystical side to Anglicanism, I have yet to discover it.

As to (f): this is pure cant and no consolation. What is the "knowledge" referred-to? Faith not comprehended is pure fantasy.

Para 9: Recommendations:

· " (1) The Church should not seek to establish any relations with Spiritualism; the Church should regard it only as a field for scientific inquiry, the conduct of which is not normally a task for the clergy.

· (2)The practice of praying for the dead needs to be more widely commended.

(3)An Office for the Dead is needed.

·

· (4) Anglican prayers for the dead do not satisfy people's needs, because the prayers are so cautious in their language that it is not always evident that the dead are being prayed for, as contrasted with the living.

·

· (5)Some well-informed literature about the possible dangers of Spiritualism is badly needed.

(6) Better teaching is needed about the Communion of Saints.

(7) Better teaching is needed about Eternal life and the grounds in experience for the Christian hope."

I have already remarked about scientific enquiry and will say no more regarding that bogey.

As for the other points above, I would like to see what the Church now has to say about the Communion of Saints and Eternal Life.

Chapter 7

Testimony.

One glaring omission is apparent in perusing the conduct of those having responsibility for this Report. That is, the fact that no spiritualist "Mediums" were called to give evidence of their own experiences. One could perhaps be excused for thinking that this would have been an excellent way to obtain first-hand, not second-hand information on the teachings and practices of spiritualists. Instead, we have the short and very general testimony of only two or three persons who were associated in some way with the Spiritualist Movement.

Then there is the assumption that all "mediums" are Spiritualists. This may or may not have been generally true in l936-39, but we do not know that and there were certainly a great many "practitioners" who were conducting "one-man rooms", who were in no way associated with the Spiritualist Movements, either those of the Spiritualists' National Union or the Greater World, Christian-Spiritualist Churches.

There was evidently little direct contact, if any, between the Committee Members and the various and numerous Spiritualist Churches, in which the doctrines of Spiritualists, of such importance in a study of this nature, could be discovered. Instead, there was much cloak and dagger activity: meeting with "mediums" in closed rooms: planchett boards and table-tapping was investigated.

With the exception of Bishop Underhill, the members of the Committee seemed to be rather uninterested in discovering anything positive in relation to Spiritualism and only as an afterthought was a grudging acknowledgement made to the effect that: "there might be something to be discovered in this, if we look long and diligently enough".

Even one or two of the Psychic Investigators, who had probably never set foot in a Spiritualist Church proper, had to admit that there was a residue of phenomena that could only be explained by reference to a communication from discarnate spirits.

Had sincere and practising spiritualists been interviewed, they would have given clear and concise evidence as to why they themselves were so devoted to the cause of Spiritualism.

Let me add my small, insignificant voice, to say that I have from time to time had very clear evidence of the presence of spirit, of the beauty of the spiritual-world and of those wonderful souls who, having escaped from the chains of the flesh, have thankfully and joyously taken their place in the realms of spirit. I have often felt the "physical" presence of my guides and helpers from spirit: who are practical guardian angels: wise counsellors who help to steer me as I go through life's experience.

Any spiritualist who is a practising "medium" will give similar testimony: of direct awareness of the love and compassion of the Creator God: of the fact that we all have the gift of communion and that this communion goes not via any priest or intercessor but from the heart and mind to the Divine Source itself.

Talking about "mediumship" it is a well-known fact in Spiritualist circles that everyone is a "medium" and is sustained from moment to moment by the Divine Life itself. Swedenborg talked about "influx": the continuous flow of life force from the world of spirit to us. It is this influx which, at any given moment, keeps us in the world of the flesh and which sustains all creation.

So, it is evident that everyone, regardless of creed or belief, is capable of experiencing the gifts of the spirit. An awareness of this truth is what assists in the development of spiritual gifts. Spiritualists, therefore, sit regularly in groups, some in forms of meditation and others in prayer meetings, in which they hope to experience the gifts of the spirit.

I have written elsewhere regarding the weaknesses apparent in Spiritualism today (Observations on Spiritualism) and do not propose to canvass them further. I merely repeat what Paul the Apostle affirmed, that one should seek the higher gifts. He certainly knew what he was talking about, within the limits of his own understanding.

If Spiritualists, as a body, could be brought to concentrate their energies on maintaining high spiritual principles: rejecting outright all mercenary temptations, there is no doubt that that their experience of the spirit would be without parallel in human history.

Jesus, indeed, sent his followers out into the world, commanding them to: "As ye have freely received, freely give". (Matthew 10 V 8) This is the principle rule in relation to the practice of spiritual gifts. Very few spiritualists today make it an absolute rule. If they did, the world would be a very different place.

The Anglican Church, therefore, and indeed, all the major religions of the world have nothing to fear from Spiritualists. Those who are sincere are going about their work in a quiet and dedicated manner. Those who are in the limelight are the entrepreneurs and entertainers, who are providing a service for gain. Their achievement will be directly proportional to their devotion to the cause.

One final point: Spiritualism is not a religion: it is the very essence of all religion, for it embodies the recognition that all Creation is part of one universal whole, with man at the apex of the physical environment. Spiritualism recognises the fact that we are all children of the Creator God, to whom we all, individually, have a right of access via the vehicle of prayer. This right is unconditional and part and parcel of our spiritual inheritance.

FINIS

FOOTNOTE: Seventy years have now passed since the Report was submitted to Dr. Lang. It must be presumed that all the participants have now moved-on to the higher understanding. Were they to be questioned now, regarding the contents of their Report, what would be their response? In this regard, one can only speculate. Undoubtedly, they have the advantage over us: who are still clothed in the flesh. As Paul the Apostle says: "Now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known."(l Corinthians, Ch 13 v 12).

John Roberts. Sydney, Australia. Friday 30th June 2000.

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