Home ] Up ] The Controversy ] Online Books ] Study the Word! ] GOD's Health Laws ] Religious Liberty ] Links ]


Chapter 16

No Compromise and No Quarter

IT is realized by Spiritism, as it must sooner or later be realized by Christianity, that there can be no compromise in this conflict, and no quarter can be given. Spiritism is out to wreck the church; and the Bible plainly declares the destruction of all forces and systems of evil existing in the world at the coming of Christ. One of these powers will triumph; and that triumph means the overthrow and destruction of the other. While we know that the faithful followers of Christ will win the victory at last, we know that many will go down to eternal ruin in the conflict between the powers of the evil one and the Prince of righteousness.

Every ingenious device which the malignant and deceptive powers of Satan have enabled him to perfect in his six thousand years of the pursuit of evil, will be brought into play against the last generation of mankind and the remnant church. It is a contest that will try the metal of the bravest and truest and most loyal souls this world has ever known; and they who come through victorious over the mercenary forces of sin will stand forth indeed as gold tried in the refiner's fire, purified by the exacting experiences of the fray. Such individuals, in the sight of the great Judge, will be more precious than the golden wedge of Ophir. No wonder God can speak of them as His jewels.

Those who win in that conflict have to win not only against attacks from without the church, but from within as well; for Spiritism has invaded the church, and speaks today over the pulpit of many a church dedicated to the service of the God whom Spiritism would dethrone, and the Saviour whom Spiritism spurns and tramples under its feet.

Says the editor of the Harbinger of Light in its issue of Nov. 1, 1921:

"Enlightened views of this character [the unorthodox views of Dean Inge] are now permeating the Church of England in Great Britain, and Spiritualism pure and simple is being preached from many of its pulpits with each recurring Sunday."

Rev. R. W. Russell is quoted in the same issue of that journal as upholding the tenets of Spiritism. In view of the headway which Spiritism is making in Scotland, the Church of Scotland has appointed a special committee of learned men to investigate the matter for itself. A Psychical Research Society has recently been formed there, with the Rt. Hon. (now Earl) A. J . Balfour as president, and lectures are being delivered before it by certain great men of the scientific world.

In the gathering of the Congregational Union at Leeds in 1915, one of the principal items discussed was Spiritism, and every one who spoke upon the question, so far as the report indicates, spoke as a convinced believer in the fundamental tenet of that cult. (See Australian Christian World, Dec. 31, 1915.)

In the Harbinger of Light for October, 1921, is given the summary of an address by the Lord Bishop of Lincoln at the unveiling of a war memorial, which is a perfect replica of the creed of Spiritism. The same journal, of the same date, gives the summary of an address at the Unitarian church, Wellington, New Zealand, by Rev. Wyndham Heathcote, which would have been much more appropriately given in a spiritistic temple than in any kind of church. Coupled with its advocacy of spiritistic practices and its assertions that the demonstrations of spiritual power in the prophets of old were spiritistic in their nature, the address makes a subtle attack upon the Bible itself, in this course also following the lead of Spiritism.

Space forbids that we go farther into this particular development. But the subtle poison of the teaching of Spiritism is permeating every rank of society and nearly every denomination in Christendom. This lamentable fact stares every investigator in the face. He must admit the fact, and, having done so, he is bound to inquire as to what the result will be upon church and world. Realizing what the teachings of Spiritism are in reference to the judgment, we are bound to conclude that the result will be to increase the sum of the world's immorality. If there is no judge but ourselves, and the only judgment meted out to us for our sinful course is such as we ourselves are pleased to mete out to ourselves, then surely we have not much to fear as a consequence of any iniquitous course we may take here. So we might say, "Let us eat and drink, and carouse, and commit any crime in the catalogue if we wish, for tomorrow we die, and have no one to mete out judgment to us but ourselves."

We were taught this by no less a personage than Sir Arthur Conan Doyle himself, in his second lecture delivered in Melbourne in October, 1920. He declared:

"We realize, from the information we have obtained from the dead, that man has been overharsh with himself; that the 'Great Power of the universe is not so implacable as we have imagined. . . . We have everything to hope for and very little to fear. This world is a mere workshop, and the next is the rest cure."

Beyond question such a message as that from so noted a man will tempt many a man and woman to think there is no day of judgment for sins committed in this life. If that belief should become general, this world in a few years would hardly have enough law-abiding citizens left in it to keep the rest in jail. The moral standard of the world would sink like a torpedo-smitten steamer.

"If good and bad meet the same fate, there is no justice in the world; and if no justice, no reason. . . . The universe, on such a theory, would be a gigantic practical joke, of the cruelest and most malicious description."

That is what Satan is trying to make of God's universe and government, the while he drags those who might be subjects of God's eternal kingdom of peace and love out of the path that leads to that kingdom and into the path that ends, with him, in the lake of fire and destruction.

God has denominated the body of His faithful followers the ecclesia, the called out; and His invitation-command is:

"Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty." 2 Cor. 6: 17, 18.

"That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified. For God hath not called us unto uncleanness, but unto holiness." 1 Thess. 4: 6, 7.

It does make a difference, then, a tremendous difference, whether we are careful in our conduct or reckless in our behavior; whether we, to the best of our ability, and looking to God for the help necessary, walk in harmony with God's requirements, or follow the baser inclinations of our own unregenerate nature. Those whose ways please God, and who will be called His sons and daughters, and who will be received by Him, will be those who respond to His call to "come out" and be separate from the baser elements of this world. And those who refuse to "come out," who trust to themselves to deal leniently with themselves as their own judges "beyond the veil," and so walk in harmony with their own lusts and ambitions here, will never be called His sons and daughters, will never hear the words, "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world;" but they will hear the words, "Depart from Me, ye cursed, into everlasting fire,[1] prepared for the devil and his angels." Matt. 25: 41.

God's "called out" company are called out from something and called into 'something. They are called out from "the world" and worldly associations and the demoralizing influences of the world, and called into the fellowship of the "body" of Christ, His particular possession, His own particular household. And yet Spiritism teaches that one suffers no injury who pays no attention to that call. He may go his own way in this world, join any society, any organization, any form of religion or no form of religion, and he suffers no injury in consequence of the course he chooses.

The spirit which called itself "Dorothy Pothlewaite" affirmed, according to Sir A. Conan Doyle, that "she had been a Catholic and was still a Catholic, but had not fared better than the Protestants; there were Buddhists and Mohammedans in her sphere, but all fared alike." And the spirit of a member of the Dongolese expedition, who had died while on the way up the Nile, and whom Sir Arthur called Dodd, stated that he was happy, that he did not wish to return to the earth.

He had been a freethinker, but had not suffered in the next life for that reason."

Such accounts as these persons give of the "life beyond the veil" are so opposed to the Bible account of man's condition in death as to constitute a complete and flat denial of the teachings of Jesus and the apostles. If Spiritism's account be true, Jesus and the apostles have spoken and taught that which is absolutely untrue: and yet all Spiritists profess the utmost degree of admiration for the Great Teacher. Perhaps in nothing are the inconsistencies of Spiritists more apparent than in their professed admiration for Jesus as a teacher, while they seek to prove false every fundamental precept of His teaching.

The "revelations" that come through spirit mediums, through table rappings and the planchette, would lead one to believe that it is a waste of time to sacrifice for the cause of Christ, or to strive to build an exemplary and noble character here. The loose-moraled freethinker leading his prayerless and mayhap immoral life will enter the same place of happiness as the godly saint who has spent his life in the service of God and his fellow men. What a danger to the morals of any community are such teachings!

The "revelations" from that source are designed to convince mankind that, no matter how wickedly one may have lived in this life, no matter what horrible deeds one may have committed, he is as certainly assured of eternal life as they who have done their utmost in self-sacrificing service of humanity, and who have striven with all the powers of their being to live in harmony with the principles of justice and righteousness. It is a sardonic travesty on the wisdom, justice, benevolence, and love of God. It is an effort to convince man that God spoke falsely when He warned our first parents that condemnation and death would follow disobedience.

In Eden, Satan made it appear to Eve that ignorance of evil was a disability and a handicap that only disobedience would remove; and so he tells us today that "evil is simply ignorance." --"The Proofs of the Truths of Spiritualism," p. 149. That is a soothing balm to conscience for any evil that may be committed. It would explain away sin, and in doing so would make Christ's atonement for sin not only unnecessary but absolutely untrue. For instance:

"The present writer . . . cannot say more than that 'Imperator's' teaching is identical with that of Jesus Christ; but not that of ecclesiasticism or certain forms of modern theology.

"The 'New Revelation' is a reversion to the New Testament, and to that alone; when its errors of interpretation from the original Greek are perceived; for example, 'Imperator' points out that there was no atonement, but at-one-ment, i. e., 'reconciliation' [Italics his]."--Id., page 45.

This, while purporting to be in harmony with Scripture, is a positive denial of Scripture. It would make utterly meaningless, also, the whole sanctuary service, from the day when Israel set up the tabernacle in the wilderness under divine direction, down to the last service held in the temple at Jerusalem before the crucifixion of Jesus. It would go back beyond that to the first lamb slain as a sacrifice outside the gates of Eden lost, and stigmatize that and all succeeding sacrifices as worthless, unnecessary, and false in their typical implication, and make impossible of explanation the reference of John the Baptist to Jesus as "the Lamb of God, which taketh away the sin of the world" (John 1: 29), as well as the revelator's reference to Him as "the Lamb slain from the foundation of the world." Rev. 13:8.

Then, too, what would mean our Saviour's own declaration: "I am the good shepherd: the good shepherd giveth his life for the sheep, . . . and I lay down My life for the sheep"? John 10: 11-15. He also declared: "Therefore doth My Father love Me, because I lay down My life, that I might take it again." Verse 17. There is the "atonement," taught as plainly as words can teach anything, and taught by the One who was to make the atonement. The divine Redeemer, whom Spiritists profess to honor, has thus made a pointed denial of Spiritism's assertions concerning Him. The same truth is taught by the pen of Inspiration in the hand of the writer of the letter to the Hebrews:

"Christ being come a high priest of good things to come, by a greater and more perfect tabernacle [than the one built in the wilderness by the Israelites], not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by His own blood He entered in once into the holy place, having obtained eternal redemption for us: . . . how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God? And for this cause He is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. For where a testament is, there must also of necessity be the death of the testator. . . .

"Moreover he [Moses] sprinkled with blood both the tabernacle, and all the vessels of the ministry. And almost all things are by the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens [the earthly sanctuary and its vessels. Ex. 25: 40; Heb. 8: 12] should be purified with these [the blood of animals]; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: nor yet that He should offer Himself of ten, as the high priest [of the earthly sanctuary] entereth into the holy place every year with the blood of others; for then must He often have suffered since the foundation of the world: hut now once in the end of the world hath He appeared to put away sin by the sacrifice of Himself. And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin unto salvation." Heb. 9: 11-28

Spiritism has appealed to Christ and to the New Testament to prove itself true; and both of them have shown it to be false. Moreover, the very name "Jesus" proves Spiritism's declarations concerning this matter to be untrue. "Thou shalt call His name JESUS: for He shall save His people from their sins." Matt. 1: 21. The word "Jesus" means "Saviour." Therefore He could truthfully say: "I am the way, the truth, and the life: no man cometh unto the Father, but by Me." John 14: 6. And so Peter could say of Him: "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved." Acts 4: 12.

Yet, in spite of these so plain declarations of the Christ Himself and of those who wrote by inspiration of the Holy Spirit, Spiritism can unblushingly affirm that neither Christ nor the New Testament teaches the atonement. One stands amazed at such untrue accusations against the Word of God, such misinterpretation, such open contradiction, when the evidence is so plain that answers their challenge and flatly denies their assertions. One voluminous Spiritist writer is very definite and very positive in his assertions upon this point. He says, in speaking of faith in the Lord Jesus Christ:

"The hardest part for one who has believed in Christianity as taught in any orthodox church, when he is at last forced to let go his beliefs, is to give up his faith in 'the Lord and Saviour.' No Spiritist, however, can believe in Him in an orthodox sense. We can and do recognize the wonderful teacher, the evolved soul, the saintly life. We know that His death cannot save us from any consequence of our own acts, that we must work out our own salvation, and that, beautiful and glorious as was the character of the Master, we shall also attain that perfection some day. We cannot argue with our friend on this point. We have passed through many bitter waters, still holding to the belief in the divine Redeemer , until light came and we understood."-- Tolerance, July 1, 1918.

The light which revealed that to the editor of Tolerance was of the character of the light spoken of in this scripture: "If therefore the light that is in thee be darkness, how great is that darkness!" Matt. 6: 23.

It is a fearful thing to mistake darkness for light. The writer above quoted has done so, as the foregoing quotations abundantly testify. Having mistaken darkness for light, such persons, in their fancied security, are preparing to step into eternity without hope and without help; and all that eternity might have brought them of life and joy and satisfaction and association has been thrown to the winds, never to be experienced by them. They, having spurned what God had planned, and having substituted their own plans in place of His, are compelled to join the hosts that step down into eternal night and oblivion when the redeemed enter upon their eternal reward. But there can be no compromise then. Each party has made its choice, and the rewards are apportioned according to the choice made.

No doubt Spiritists will assert that one who states these things is harshly judging them. But no; there is one way mapped out by Divinity itself by which man may attain unto the eternal inheritance. We must choose God's way, or we can have no part in what He has planned for His redeemed. Said Jesus, "Ye will not come to Me, that ye might have life." John 5: 40. He declared again: "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on Him." John 3: 36.

The issue is therefore very plain, and the Lord Jesus Christ Himself has made it so. He says He is the way, and the only way; that He gave His life for man's redemption; that those who accept Him for what He claims to be are assured of eternal life; and that those who reject Him will not see life, but will suffer the wrath of God.

Now Spiritists profess to honor the Great Teacher; what have they to say to that divine declaration? He has either told the truth, or He has not. If He has, then there is absolutely no hope for the atonement-denying and Saviour-spurning Spiritist. He has most certainly told the truth, and it leaves Spiritists on the horns of a most embarrassing and most serious dilemma. He for whom they express so great admiration, and whom they claim so highly to honor, has plainly told them they are doomed, so surely as they persist in that course.

This ought to set the complacent Spiritist thinking most seriously. The time to make choice is now, while choosing is possible. The day of probation will not be postponed forever; and when it closes, the hand that hung nail-pierced on Calvary's cross will mete out rewards to the human race, to "every man according as his work shall be." There will be neither quarter nor compromise with His rejecters when that day arrives. How much better to accept Him now, and travel with Him to the end of the journey here, and then with Him through a journey hereafter that will never end, than to build a tottering philosophy by the flickering candle of our own fancy, and go down without light or life or hope into the black abyss of eternal death!


[1] For an explanation of the words "everlasting fire," see page 28.

Back ] Up ] Next ]