Christianity. By the term "Christianity" I do not mean that vast mass of theological doctrine evolved by Augustine, Athanasius, Clement, Justin Martyr, and Tertullian; nor do I refer in the remotest degree to that mass of dogma so ingeniously aggregated by the lesser lights of later years, which has usurped the title of Christianity. I mean the pure and simple code of morals, ethics, and religion — the real and essential Christianity-which fell from the lips of the man of Nazareth. I repeat, that was the end of the evolution of religion on this earth; for in that code perfection was attained. No one has ever succeeded in improving upon it. No one has ever been able to conceive a higher standard. We hear much of "the religion of humanity" from those who would free themselves from the restraints of the creeds and dogmas of the Church; but the "religion of humanity" owes its principles to Jesus, and to him alone; and the highest ideals of altruism find their realization in the same perfect character. Says Renan :

"Jesus founded the absolute religion, excluding nothing, determining nothing, save its essence. The foundation of the true religion is indeed his work. After him there is nothing more but to develop and fructify." 1

The only attempt that has ever been made to find a vulnerable point in the doctrines of Jesus has been in the form of a declaration that the ethics of the Sermon on the Mount " are too good for this world." It may be true that some of his precepts are impracticable in the present state of civilization. It may be that the meek shall not inherit the earth for many long years to come. But the process of the evolution of humanity towards a higher civilization has not yet ceased; and we may rest assured that the time is approaching when there will be universal " peace on earth and good-will to all mankind." The religion of Jesus is for all time to come. It is the religion of the poor and the 1 Life of Jesus.

170 DEMONSTRATION Of the future life.

lowly, and it is adapted to the highest civilization conceivable by man. It is the final religion of humanity; and though the earth in the fulness of time may pass away, his words shall not pass away. This is why I have remarked that the evolution of religion ceased when Jesus promulgated his doctrines. It had attained perfection; and that is all that evolution can do. It is true that his teachings have been misunderstood and perverted, and for many long years the evolution of religion has progressed backward. A vast system of theology has been erected, ostensibly upon the foundation which he laid, a theology much of which bears no resemblance to true Christianity. But this was because man was, as he still is, imperfect. As civilization progresses, however, man will be released from the thraldom of creed and dogma, and revert to the pure and simple code of the man of Nazareth. "For other foundation can no man lay than that is laid." 1 "After him there is nothing more but

to develop and fructify.”

As in the organic world the highest possible type is man, so in the religious world the highest possible type is Christianity; and all future evolution of man or of religion must be in the direction of a higher civilization, perfect manhood, with all that the name implies.

1 1 Corinthians iii. II.

a more

CHAPTER X.

PSYCHIC PHENOMENA OF PRIMITIVE CHRISTIANS.

Spiritistic Phenomena among the Early Christians. — Testimony of the Christian Fathers. The Departure from Jesus' Example. Paul's Explanation of Spiritistic Phenomena. — John's Tests. Paul's Ecstatic. The Oriental Ecstatics. Modern Occidental Ecstatics. Alleged Perception of Divine Truth in the Ecstatic Condition. Neither Jesus, Paul, nor John believed in Spiritism. - Primitive Christianity promoted by Psychic Phenomena. — Constantine. The Priesthood. Prohibition of Psychic Manifestations among the Laity. - The Beneficence of the Inhibition.

IT would be interesting and perhaps profitable to trace the history of psychic phenomena from the time of Jesus down through the dark ages, and to note its influence upon the Christian Church both before and after the days of Constantine. But, fortunately for the common people, the production of the phenomena, after the first three hundred years of primitive Christianity, was confined largely to the priesthood, that body having set up a claim to the exclusive right to work miracles, by virtue of their claim to the apostolic succession. The result of this was that its production was diverted to vastly different uses from those contemplated by the Master, and its history is, consequently, so contorted and obscured that it would be difficult to separate the genuine from the spurious.

It will be comparatively easy, however, to discover the influence which psychic manifestations exerted upon the early Christians, and to speculate with some degree of

accuracy upon the effect which phenomena cognate to if not identical with those of modern spiritism had upon the destinies of the Church and the character of its teachings; but, in a work like the present, even this can be but briefly alluded to.

It is well known that such phenomena began to be produced among the early Christians almost immediately after the Crucifixion, and continued to be a salient feature of Church customs, certainly until the days of Constantine. This fact is abundantly attested by the writings of the early Christian Fathers, healing of the sick by the laying on of hands being one of the most common of the manifestations of psychic power. This power was not then confined to any one class or rank, but was possessed by all who observed the conditions prescribed by the Master. The physical condition necessary for the most successful work of this kind being identical with that required for the production of other phenomena, it soon became a common practice to go through with the whole repertoire of what are now known as spiritistic phenomena. Saint Paul himself mentions a long list of such phenomena which were produced in his day; and Ignatius has this to say,

"Some in the Church most certainly have a knowledge of things to come. Some have visions, others utter prophecies, and heal the sick by laying on of hands; and others still speak in many tongues, bringing to light the secret things of men [telepathy] and expounding the mysteries of God."

Saint Anthony declared that, after fasting, he had often been surrounded by bands of angels, "and joyfully joined in singing with them." Tatian declares that "our virgins at the distaff utter divine oracles, see visions, and sing the holy words that are given them," being "full of the faith in Christ." Tertullian relates the case of a sister in the

1 See I Corinthians xii.

Church, who, when entranced, was able to see spirits; and Montannas affirms with great emphasis that prophecies, the power to heal the sick, "tongues and visions, are the divine inheritance of the true Christian.” These statements are amply confirmed by Apollinaris, Barnabas, Clement, Cyprian, Lactantius, Papias, and others. It was a common event in these manifestations for their psychics to hold alleged communication with the angels; and Tertullian declares that, during religious services, they became entranced, and sometimes "beheld Jesus himself, heard the divine mysteries explained," and "read the hearts" of those present.

It is almost superfluous to observe that these manifestations were identical with the so-called spirit manifestations of the present day. But it is worth while to note the fact that not one of them was authorized or countenanced by Jesus, with the single exception of that of healing the sick. This is a most significant fact, and it is demonstrative evidence that he discountenanced the practice, knowing, as only he could know, that communication with spirits was impossible. He knew the laws governing all such manifestations, and it is to the last degree improbable that he would have neglected to instruct his followers in the art of spirit intercourse, if by that means they could have been put into communication with intelligences capable of "explaining the divine mysteries." It is also to the last degree improbable that one whose mission it was to "bring life and immortality to light" would have neglected so glorious an opportunity to demonstrate the truth of his teachings, and to point out a means by which his disciples could hold communion not only with angels and ministers of grace, but with himself after he had ascended to the Father. His whole life and career was a living protest against that species of psychism wherein the prophets assumed to have direct verbal communication with God, and others claimed to hold communion with