Earlier text: Christianity and the GovernmentPresent Standing of Spiritualism.
By Joseph Harvey Waggoner
When we prepared the last edition of our pamphlet on “The Nature and Tendency of Modern Spiritualism,” it was said by many that we were uncharitable and censorious. Some even yet claim that we, as a people, do injustice to Spiritualists by calling them “free lovers,” and accusing them of the intention to abolish the marriage rite, and destroy the family relation. We must confess that the charge is a severe one, but its greatest severity consists in the fact that it is true and just. The following remarks are from the Boston Daily Globe:— “The pernicious theories disseminated by those who profess to be and are looked up to as the leading lights of Spiritualism were explained with startling frankness at a meeting recently held at Vineland, N. J. Over two hundred deluding misleaders were assembled on this occasion, and after the usual quantity of transcendental cant, the customary allowance of blasphemy and the inevitable laudation of Communism, the main business of the gathering was attended to. Free love, atheism, ignorance and presumption were the most noticeable features of the addresses then and there delivered. There were numberless affinities, and few legally joined husbands and wives. The grand speech of the occasion was delivered by the notorious Victoria Woodhull. It was characterized by almost revolting coarseness, and hurled defiance at every precept that social law has enacted for social decency. This was no more than was to be expected from such a woman, and the fact would scarcely be worth the chronicling were it not that it was warmly applauded throughout by her listeners, who only too plainly showed the goal whither Spiritualism was tending. She calmly advocated the abolition of marriage, and was proclaimed by Mrs. Laura Cuppy Smith as the ‘Redeemer,’ while virtue and respectability were stigmatized by the same eloquent creature as ‘the two thieves on the cross.’ It was argued that every married couple should separate, and the wife was denounced as a creature worse than the street-walker. This woman announced that she has declared relentless warfare against marriage, and has sworn to wage it ‘until the last vestige of this remnant of savagery shall be wiped from the otherwise fair face of present civilization.’ She did not state how she was going to do it, or whether she had entered into a special contract with death to spare her until her vow was accomplished. We do not for a moment imagine that she hopes to accomplish her aim by ranting before an assemblage of fanatics and people of loose principles. As well might thieves hope to abolish prisons by holding indignation meetings against them.” “These reformers who defy God and society assume the tone of philanthropists and pretend to work for the good of their entire species, but, after all, they simply attempt to defend their own vicious practices by advocating a general indulgence to them. Nobody has the slightest objection to this sort of people carrying out their theories in their own persons, and, if anybody had, it would make but little difference to them. The streets are nightly filled with wretched creatures who practically exemplify the advanced stage toward which Mrs. Woodhull and her Spiritualistic admirers would have the world progress; and though the law occasionally steps in to assert its authority, it is quite powerless to prevent the ranks of the progressionists from being continually recruited. After having blasphemed religion, laughed at the decencies of social life, scoffed at marriage, and advocated universal prostitution, this notorious woman concluded by stating that it was the sublime mission of Spiritualism to free the human race from the thralldom of matrimony and to establish sexual emancipation. There was not one word of dissent from her listeners. On the contrary, the filthy theories and the disgusting arguments were applauded to the echo. No woman was shocked and no man offended by the upholding of a theory that would reduce humanity to the level of beasts.” “We would not dwell upon this revolting subject were it not for the fact that the sentiments so boldly uttered by Mrs. Woodhull were fully indorsed by a large body of Spiritualists. We do not intend to enter upon the question of the truthfulness or the falsity of Spiritualism. We simply take its teachings as here exemplified, for the past fifteen years. What the few timid hangers-on to the skirts of this great delusion may do179 or believe is nothing to the point, while it is indubitable that the leaders give their support to the vilest and most destructive of doctrines. It matters not how many tables may have jumped about the room, how many raps have been heard upon the wall, how many folded papers may have been read unopened, or how many people have been told things that nobody but themselves could have known; the fact is undeniable that the most disgusting theories are accepted by Spiritualists, and that the most advanced advocates of the ‘new religion’ receive the vicious ravings of a Woodhull ‘with cheers and enthusiasm unbounded.’ Lord Brougham, Louis Napoleon, Bulwer, Lytton, and a score of other eminent men, may have been believers in the manifestations, but their belief will in nowise palliate the fact that immorality and Spiritualism go hand in hand. Even as we write we learn that one of the leading female lights of Spiritualism has just eloped with another woman’s husband. In this case, it is evidence that Spiritualism is progressing, since her three previous ventures she submitted to matrimony. There must be something wrong in a religion that accepts a Woodhull as its high priestess, and numbers a Cora L. V. Hatch Daniels Tappan among its most active proselytes and propagandists.” It is a most disagreeable task to note the follies and vices of our fellow-creatures, especially when they assume a form to meet the words of the apostle in Eph. 5: 12: “For it is a shame even to speak of those things which are done of them in secret.” We cannot record their actions, even in their own language; but justice to the truth requires that the warning should be given, and that those who have been slow to believe that our ideas of the signs of the times, of the fulfillment of prophecy, and of the nature of the coming perils, were correct, may be convinced by what is now transpiring before their eyes. In our pamphlet on Spiritualism, published in 1866, is this remark: “They may go some further in practice than they have gone, but the theory of lawlessness is fully developed.” It was also remarked that people do not generally rise above the level of their teachings, or their aim. Lawlessness, or freedom from restraint, to the fullest extent, has been taught for years by all the leading Spiritualists; now they are openly avowing the practice of what they have been teaching. The recent Convention of Spiritualists at Chicago has caused us to take a look at this subject, which we have for several years laid aside, and we must express our deep astonishment at their progress in evil. The subject, and almost the only subject, of discussion in their papers and at their convention is that of freedom from the marriage tie; freedom to carry out their evil passions without social or civil restraint. Only a few years ago this subject was introduced as a kind of side issue, to be tolerated in their meetings; and their papers expressed doubts of the propriety of suffering it to be introduced in their conventions. Now, scarcely anything else is talked of among them; with them the grand reform of the age, and that which is to purify society from all its present evils and abuses, and elevate humanity above what it has ever yet attained unto, is the abolition of marriage, and of all laws against promiscuous sexual intercourse! The fact is startling and horrifying. Regard for decency will not permit us to publish the worst of their words, but the facts ought to be known, that this sign of the times may be understood and appreciated. We copy the following brief extracts from the Chicago Times’ report of the Chicago Convention:— “Mrs. Woodhull contended that the issue was before them clearly. They had to vote whether they were in favor of free sexual relations, unrestricted by law, or whether they were in favor of tyranny.” “The speech was received throughout with cheers from the thronged galleries, and the delegates in the body of the hall.” And accordingly they adopted the Woodhull platform by a very large majority. In her lecture she said:— “She defined freedom to be in general terms, that each and every individual has the right in his or her own proper person to make use of all his or her powers and capacities as he or she may elect to do.” “It is simply none of your business what other people do, nor any of the business of society what any of its members do, unless they interfere with somebody else without his or her consent.” “What does it matter whether the child or any one knows who is the father? Is he, or is society, any the better for the knowledge?” “If it cannot be determined what will become of the children, that fact should not be held as an obstacle to freedom, if it be proved that freedom itself is right.” “Relationship in the future will be based upon kindredness of spirit, rather than upon ties of blood; while family clanship, like all similar cliquisms, the remnants of barbarisms, will be forever banished from the earth.” “They say I have come to break up the family. I say, Amen, to that with all my heart. I hope I may break up every family in the world that exists by virtue of sexual slavery.” “Mrs. Loomis, of Battle Creek, wanted to read a poem on ‘progression.’ She did so, and at its close announced that copies could be had for 25 cents each. There was an immediate rush to get copies. The poem was rather blasphemous.” “Mr. B. Todd, of Michigan, also was moved by the spirit. His address was devoted chiefly to proving that no law prevented the free use of his eyes, his hands, and his feet; that it was wrong altogether to impose any restrictions upon the use of his sexual organs.” “Laura Cuppy Smith ascended the platform and delivered a thrilling address, in which she defied all the elements of society, religion, politics, &c.” A delegate charged Mrs. Woodhull with resorting to prostitution to advance the cause she was advocating. To this, Mrs. Woodhull replied in terms which we do not wish to publish, that it was nobody’s business what she had done; and she was not ashamed of anything she had done. At the meeting in Vineland, referred to by the Boston Globe, a Dr. Fairfield said:— “The Jews needed a Moses to lead them out of Egyptian bondage; so we need a Victoria C. Woodhull to lead society from the bondage of the marriage relations.” And the same speaker, professing to be “inspired” by the spirit of Lorenzo Dow, dismissed the meeting with the following “benediction”:— “And now may the life and power, the wisdom, love, and mercy, of Victoria C. Woodhull save us from all our married curses, and bring us into individual and universal freedom, with love and good-will for all. Amen.” These are not the utterances of a few ultra-fanatical Spiritualists, but they are the words which received the assent and the cheers of the whole body, with comparatively few exceptions. To prove this, Mrs. Woodhull contrasts the last with other meetings in Vineland. Formerly, the conservative element prevailed, and they, she says, “were numbered by fifties;” in this were hailed “with yells of delight the most extraordinarily radical speech ever uttered,” and its attendants were counted “by thousands.” When Moses Hull renounced the faith of the gospel for Spiritualism, having had an intimate acquaintance with him, I wrote to him, calling his attention to the tendencies of that system of error, and expressed my fears for the result on himself, and the pity I felt for Elvira, his wife, because his temperament was such, his nature so impulsive and erratic, that he needed the restraints of Christianity to keep him from the paths of destruction. For this I received a letter from his wife which is best described by the term “waspish,” and Moses himself complained that no one had used him so ill, or spoken so insultingly to him as I had, in intimating that he would descend to such a depth of degradation. He shall speak for himself as to which of us best understood the tendency of Spiritualism; and his own words shall prove the necessity of the Christian faith to preserve the soul from the bondage of sin and corruption. He has recently published a letter in Woodhull and Claflin’s Weekly, in which he avows not only the principles, but the practice, of “free-love.” His disavowal of “promiscuous” lewdness is of no consequence, for he is only yet “progressing,” and if he does not know the result of an utter disregard of the laws of marriage, it is another evidence of his blindness. Who shall define the limit of evil where no restraint nor duty is recognized, and where “desire,” of whatever nature, is regarded as the true “religion of the soul”? A few sentences will give a fair idea of his position:— “I lived years ‘in the gall of bitterness and the bonds of iniquity,’ especially the bond that said: ‘Forsaking all others I will cleave unto thee.’” But he is now free from those bonds, and the reasons he urges in justification of his course are sickening and sometimes blasphemous. For what is it but blasphemy to denominate the depraved lusts of the flesh, “the law of God written in the heart?” See the following as an instance:— “Several years have passed since the first choice between the law of God and the law of man, and I have never regretted the step, but have continued to repeat the offense against man-made institutions whenever God’s law in me commanded.” Of his home relations, he says:— “My wife, so far as I am concerned, has had the same privileges I had taken. Whether she used them or not is not for me to say.” But his wife is not willing that he and the public should remain ignorant on this point. In a letter on the subject, dated Aug. 20, 1873, published in Woodhull & Claflin’s Weekly, she says:— “I am a firm believer in the doctrine, and my friends who know me best will say that I will not preach what I dare not practice.” We do no injustice to the parties in publishing these extracts. They have given them to the world over their own signatures. Nor do we take any pleasure in recording them. We deplore the fact that men are departing from the faith, “giving heed to seducing spirits and doctrines of devils.” But it is a fact, and while the prophecy is so plainly being fulfilled it is our duty to note it. Mr. Hull also does an act of justice which is worthy of notice. The Banner of Light, which said of Dr. Child’s book that it was “born of spiritualism,” and that “through sacrifice and sin it shows the open gate of Heaven for every human being,” now denounces Mr. Hull for avowing his practice. But it should be remembered that Dr. Child’s book said that “all sin is for spiritual good,” and that “no matter what the desire is, whether it be called good or bad, it is the natural God-given religion of the soul.” This the Banner commended, as also it did Mr. Hull’s work on “Love and Marriage,” which advocated the same ideas in theory. The Banner, without the least regard to consistency of statement or of fact, says of Mr. Hull’s avowal:— “If such ideas are an integral part of the church to which he some time belonged, he had better go back to it again. Spiritualism has no affinity with such grossness.” To which Mr. Hull replies:— “Why does Luther make a dash at the church of which we were once a member? More than ten years since, we renounced that for Spiritualism, where we found just what we preach, write, and practice.” In view of the general teachings of Spiritualist authors and speakers for several years past, and of the well-known practices of some of the most celebrated mediums and lecturers, their condemnation of Mr. Hull would seem beyond explanation. But he gives a reason, as follows:— “The result was that every spiritual society with whom I had a contract, broke its engagement. In every instance where the reason was assigned, it was not my course of life, but its publication. I was very thankful to learn by bitter experience the expense of being honest. I have more than two score of letters on file now, indorsing my course, yet condemning its publication. Hundreds have said: ‘This is right for you, and it is right for me, but it is not right for the world.’ My crime was, not that I urged others to believe and practice as I did, but that I published my experience.” That Mr. Hull does not misjudge the body of Spiritualists is fairly proved by the action of the Chicago Convention, which elected Mrs. Woodhull president, indorsing her full avowal of the same doctrine both in theory and practice. The last State Convention of Michigan indorsed Mrs. Woodhull and her doctrines; also a large convention in New Jersey before mentioned. A few words of Scripture application must close our remarks. Mr. and Mrs. Hull, and numerous others quoted by him, rejoice in the stand they have taken, and assume all the resignation of veritable martyrs when they are blamed. They are the exact counterpart of those described by Paul, “whose glory is in their shame.” Phil. 3: 19. Again, Mrs. Woodhull and her followers talk long and loud of the tyranny of the marriage tie, and they clamor for “freedom” and “social rights” with as much boldness as if right was on their side. They have no higher idea of freedom than that of following their own inclinations without legal or social restraint. They make no distinction between liberty and licentiousness. They are not only fitly characterized, but, we believe, directly referred to, by the apostle Peter in his letter which speaks so much of the last days and of the coming of Christ:— “For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. While they promise them liberty, they themselves are the servants of corruption.” 2 Pet. 2: 18, 19. It is enough to make the stoutest heart tremble to think how the flood-gates of corruption are opened upon the earth. And the churches, boasting of their progress and their conquests, preaching that the world is becoming better and purer, substituting form for power, “eating and drinking with the drunken” in “socials” and “church festivals,” instead of hungering and thirsting after righteousness, are blind to “the signs of the times,” and fail to give any warning of Satan’s power and working. And they who “know these things and are established in the present truth” (2 Pet. 1: 12), too often “hold the truth in unrighteousness” by reason of their lukewarmness, and thus the whole world seems drifting to destruction. Oh! that believers in the final message could and would realize the world’s danger and their own responsibility, and “sound the alarm,” that the inhabitants of the land might tremble and be led to seek a full preparation “to stand before the Son of man.” Triumph: A Discourse by H. C. Carpenter
H. C. Carpenter, D. D., thus beautifully discourses on this subject: “A triumphant spirit is as much the cause as the consequence of victory. Faith is but the valor of eternal truth. We need more of the exultant shout of assured victory. See yonder banner streaming in the smoke of conflict. It swoops, it reels, it disappears. A rally cry goes up above the storm of battle, the flag is rescued and victory won. “Take up the flag of salvation, soldiers of a better King, and bear it forward in triumph. Let it never trail in the dust. Were you to know that the morrow would find you in the skies, would you not begin the prelude to your song of triumph? Instead of tagging after the world and offering every paltry compromise, the church should tune herself to the minstrelsy of Heaven, and sing the world to the cross of Christ. Oh, the weary toil of the poor, weak church—how pitiful it is! Let her walk to her full joy and triumph! Let her march forward in her strength! They may cry, Do not hoist your banner so high; but the higher the better. Lift it, till the dying wretch lying prone in the dust shall be cheered by its beckoning folds. Lift it, till the last outcast hovering in the haunts of shame shall see it. Flaunt it in the teeth of vain philosophies, dart it at the great adversaries, let it be the ever-present talisman waving its perpetual promise of victory. Let the streamer feel the air, for Christ is coming. Hark! do you not hear the distant rumbling of the wheels of his mighty chariot as he comes conquering and to conquer? Do you not catch the music of God's great orchestra, as creation itself is attuning for the grand chorus to the King of kings and Lord of lords? Lo! He comes! Are you waiting for him? —Golden Censer. Shame, Pride, and True Penitence
By Thomas Adam
WE are often more ashamed than grieved and humbled for our sins. Our own consciousness of them does not pain us nearly so much as it would to have them known to others; see, therefore, whether what you call your penitence is not more pride than anything else.—Thomas Adam. Why Some Feel Unloved: Faith and Generosity
WHEN a man thinks that nobody cares for him and that he is alone in a cold and selfish world, he would do well to ask himself what he has done to make anybody care for and love him, and to warm the world with faith and generosity. Generally those who complain the most have done the least. Review and Herald Trial Volume.
By James White
It is generally admitted that the surest and best way to favorably impress our friends, and interest them in those Bible truths which Seventh-day Adventists hold very dear, is to let them have the weekly visits of the Review and Herald. Scores have embraced the present truth from reading the Review sent to them by their friends, and hundreds of others who have read it six months or a year are favorably impressed, and their minds, by this means, are fully prepared to hear lectures without prejudice. And many of those will certainly yield to the evidence of truth when it shall be set before them, and they will commit themselves on the Lord’s side. The Seventh-day Adventist Publishing Association now offers a trial volume of the Review, of twenty-six numbers for the small sum of fifty cents, to all those who wish to order it for their friends, the volume to commence with number one of volume forty-two, to be issued December 16, 1873. Plans are being laid which will be successfully prosecuted to make this trial volume of great value. We hope to be able to give in each of the first fifteen or twenty numbers of this volume the subject matter of one of the series of tracts we are preparing to be translated into other languages. These tracts will cover most of the ground of the reasons of our faith and hope, and will be important matter for the trial volume. We also design to resume our articles on White Robes, or the plan of salvation through Jesus Christ, from Paradise lost to Paradise restored. This is a broad and fruitful theme, and we expect to bring out matter of lively interest upon the subject. Mrs. W. will probably give articles from her new writings, of greater interest than has before appeared in print. And now, in studying out a plan that will call out rich matter from our book-makers, and from others, we hit upon the idea of suggesting to certain brethren the subjects upon which we wish them to furnish articles, if possible, one for each number of the trial volume. And then there are many other good writers for whom we have no particular subjects to suggest, who are hereby invited and urged to help enrich the columns of the Review with spirited, clear, brief articles upon themes of their choice, proper for this volume. Now, be it understood that the foregoing are only suggestions. And if the writers have suggestions relative to change of subjects, they will address us in season to make necessary arrangements so they can be ready with their articles for the first number of the trial volume. Some of the writers named may urge that they have not time to prepare a series of articles. This might be difficult if all should feel that they must present new thoughts on the different subjects that have never appeared in print. But this cannot be expected. The writers should feel at liberty to draw very largely upon their printed writings. The people must have the reasons of our faith in such portions as they would be most likely to read as they welcome the weekly visits of the Review. Many would not read a book half through who would read articles with interest in a weekly paper. We wish to hear from all who usually write for the Review, and from others, without delay. We must know what to expect relative to the main reading matter of the next volume of the Review. It can be, and should be, calculated three or six months in advance, especially should this be the case in a trial volume that we hope to get before thousands of new readers. The Review never can be edited as it should be in a hand-to-mouth manner. It is a paper of vast importance, and plans must be made reaching into the future, in order that it may be what it can be, and what it must be. We call for good, sound, logical articles. But it may not be best always to seek for a precise book style, if such style make the articles lengthy and tedious, and detract from the spirit and interest of the composition. And if all write who should write for the trial volume, the articles generally must be brief. No writer should spin his thoughts out on paper to a certain length for the sake of making his articles about so long. Neither should he feel cramped for room in presenting a line of thought that demands room. In all articles, whatever may be their length, writers should fully and clearly express the important thoughts closely connected with, and important to, the subject in the best manner possible, and in as few words as possible, and then quit. We do not design to exclude reports of the progress of the cause from the trial volume; but they must be brief, and free from all that twaddle about local and personal items, of no sort of interest to nine hundred and ninety-nine readers in one thousand, excepting the writers. Bro. T. J. Butler gave a glorious report of his labors, as follows:— “The South Missouri tent has held, thus far, three series of meetings the present season—one at Milford, one at Clintonville, and one at Montevallo, having just closed at the last place. Seventy have embraced the truth at these places, while a goodly number more are keeping the Sabbath. Our next meeting is at Nevada City, Vernon Co., Missouri. T. J. Butler.”
This is all right, provided that, during the tent season, reports of about this length be given showing progress every two or three weeks. We want more reports, brief, and to the point. But unless they are free from wordy talk about matters of no general interest, they will not be published. And now let every branch of the great Tract and Missionary Society do all they can to obtain trial subscribers for the next volume of the Review. If funds are short, open subscription papers at once. And this is just the time for individuals to do their best. We have a new fast press, in addition to the old one put in good repair, and are ready to receive 50,000 trial subscribers. We do not advise sending the Review to doubtful cases. And, as far as convenient, it would be better to notify persons to whom you send the Review. Be in season! Go to work immediately! Drop a line to each of a score of friends, stating that you will order the Review for them. And when they have received the first number, if they do not want it, request them to notify you by letter. In all cases where the Review is refused, you can order it changed to other friends without additional pay. Address, Santa Rosa, Sonoma Co., Cal. The General Conference.
By John Nevins Andrews
WE are able to speak only of the opening of our Conference in this number of the REVIEW. But of this we speak with great pleasure, for never has a Conference opened with greater indications of God’s mercy than has the present one. Owing to the shortness of the notice, the number of delegates and brethren from a distance that were present at the commencement, on sixth-day last, was much less than usual. But it was evident that the Spirit of God in an unusual measure was present to bless and to guide the meeting. Sixth-day forenoon was occupied in the organization of the Conference, and in the appointment of the several committees. We were all glad to greet Bro. and sister White, who arrived from Colorado on second-day last. The remarks of Brn. White and Butler in the opening session of the Conference were especially appropriate and timely. In the afternoon, Bro. White gave the opening address to the Conference, making Rev. 10 the basis of his remarks, as being a prophetic representation of the Advent movement. He set forth the progress of the work, its present circumstances, and its demands upon us for the future. He was followed by some very excellent remarks from sister White. In the evening, at the commencement of the Sabbath, Bro. Butler preached from James 4:6, giving a practical discourse of great interest and profit. He showed the honorable and sacred character of the work of true repentance, and of self-abasement, confession of sin. The Spirit of God specially attended his words. God has greatly blessed Brn. Butler and Haskell in their faithful performance of the arduous labors which have devolved upon them as members of the General Conference Committee. These responsibilities have fallen very heavily upon Bro. Butler as the President of the General Conference, and he has faithfully discharged them in the fear of God. We have had in Bro. Butler, Haskell, and Lindsay, an efficient and faithful committee, and they are entitled to the gratitude of those they have so well served. After the close of his remarks, others followed in words of exhortation. Elder J. V. Himes, who had called on us on his way to an appointment, made a few remarks expressive of his interest in the doctrine of Christ’s near advent, and of his approval of the practical truths to which he had listened. We differ with Elder Himes in the several important particulars wherein we are not in agreement with other Adventists. But we can never cease to feel a debt of gratitude to him for his efficient labor in connection with Mr. Miller, in the great Advent movement of 1843-4, which he performed in the face of the bitterest opposition. Sabbath morning, we met at 9 o’clock for social worship. But Bro. White was led out to speak at length words of exhortation, instruction, encouragement, and admonition. The Spirit of God especially attended them to all present. At 10.30, sister White spoke on the temptation of Christ. The discourse was full of instruction, and of the deepest interest. In the afternoon, Bro. White preached on the unity of the people of God, the perpetuity of spiritual gifts, and the sacred nature of our work. All hearts were deeply touched. Then followed an hour of testimonies, in which the Spirit of God rested down in a very special manner. The remarks of Bro. Uriah Smith cheered all hearts. In the evening, Bro. Butler read an essay, a portion of which appears in this number of the REVIEW, setting forth the fact that in every important work which God has committed to his people to perform, he has raised up and qualified men to lead in the accomplishment of the same, and showing the duty of the church to strengthen the hands of those upon whom such responsibilities are laid. There was perfect unanimity of opinion and of feeling in the discussion of this subject. Our meeting thus far has been given almost wholly to religious services, and they have been of a deeply interesting character. At the time of this writing (first day morning), the delegate from the S. D. Baptists has not arrived. We trust he will arrive before the close of our Conference.