Many writers have spoken of the light thrown on the Bible narrative by modern psychical research, but the finest expression of this view is to be found in F. W. H. Myers's "Human Personality ":
I venture now on a bold saying; for I predict that, in consequence of the new evidence, all reasonable men, a century hence, will believe the Resurrection of Christ, whereas, in default of the new evidence, no reasonable men, a century hence, would have believed it. And especially as to that central claim, of the soul's life manifested after the body's death, it is plain that this can less and less be supported by remote tradition alone; that it must more and more be tested by modern experience and inquiry. Suppose, for instance, that we collect many such histories, recorded on first-hand evidence in our critical age; and suppose that all these narratives break down on analysis; that they can all be traced to hallucination, misdescription, and other persistent sources of error; can we then expect reasonable men to believe that this marvellous phenomenon, always vanishing into nothingness when closely scrutinized in a modern English scene, must yet compel adoring credence when alleged to have occurred in an Oriental country, and in a remote and superstitious age? Had the results (in short) of "Psychical Research" been purely negative, would not Christian evidence-I do not say Christian emotion, but Christian evidence-have received an overwhelming blow?
Many testimonies from eminent public men might be cited. Sir Oliver Lodge writes:
Although it is not by my religious faith that I have been led to my present position, yet everything that I have learned tends to increase my love and reverence for the personality of the central figure in the gospels.
Lady Grey of Fallodon* pays an eloquent tribute to Spiritualism, describing it as something that has vitalized religion and brought comfort to thousands. Speaking of Spiritualists, she says:
* FORTNIGHTLY REVIEW, October, 1922.
As a body of workers they are closer to the spirit of the New Testament than many Church folk would be ready to believe. The Church of England should look upon Spiritualism as a valuable ally. It makes a central attack upon Materialism, and it not only identifies the material with the spiritual universe, but it has a store of useful knowledge and advice.
She adds:
I find in it a vitalizing current that brings the living breath to old beliefs. The Word that we are wont to associate with Holy Writ is, in essence, identical with the message that is coming to us in these later scripts. Those of us who have the New Revelation at heart, know that Spiritualism gives a modern reading of the Bible, and this is why-if the Churches would but see it-it should be considered religion's great ally.
These are brave words and true.
Dr. Eugene Crowell* shows that the Roman Catholic Church holds that spiritual manifestations are constantly occurring under the divine authority of the Church; but the Protestant Churches, while professing to believe in the spiritual manifestations occurring with Jesus and His disciples, repudiate all similar happenings at the present day. He says:
* "The Identity of Primitive Christianity and Modern Spiritualism." (2 Vols., 2nd Edition, New York, 1875.)
Thus the Protestant Church, when approached by the spiritually starved-and millions are in this condition-from the depths of whose natures arises an overpowering demand for spiritual aliment, has nothing to offer-or at best nothing but husks.
Protestantism to-day finds itself pressed between the upper and nether millstones of materialism and Catholicism Each of these powers is bearing upon it with increasing force, and it must assimilate and incorporate within itself one or other of these, or itself be ground to powder. In its present condition it lacks the necessary strength and vitality to resist the action of these forces, and its only hope is in the fresh blood which Spiritualism alone is able to infuse into its exhausted veins.