第24章 Chapter 5 IS IT THE SECOND DAWN?(2)

Just after I read it I received a letter from a no less famous physician, who asked my opinion about one of his children who had written a considerable amount of script in mediaeval French. These two recent cases are beyond all doubt, but I have not had convincing evidence of the case where some unintelligible signs drawn by an unlettered man were pronounced by an expert to be in the Ogham or early Celtic character. As t he Ogham script is really a combination of straight lines, the latter case may be taken with considerable reserve.

Thus the phenomena associated with the rise of Christianity and those which have appeared during the present spiritual ferment are very analogous. In examining the gifts of the disciples, as mentioned by Matthew and Mark, the only additional point is the raising of the dead.

If any of them besides their great leader did in truth rise to this height of power, where life was actually extinct, then he, undoubtedly, far transcended anything which is recorded of modern mediumship. It is clear, however, that such a power must have been very rare, since it would otherwise have been used to revive the bodies of their own martyrs, which does not seem to have been attempted. For Christ the power is clearly admitted, and there are little touches in the description of how it was exercised by Him which are extremely convincing to a psychic student. In the account of how He raised Lazarus from the grave after he had been four days dead -- far the most wonderful of all Christ's miracles -- it is recorded that a s He went down to the graveside He was "groaning." Why was He groaning?

No Biblical student seems to have given a satisfactory reason. But anyone who has heard a medium groaning before any great manifestation of power will read into this passage just that touch of practical knowledge, which will convince him of its truth. The miracle, I may add, is none the less wonderful or beyond our human powers, because it was wrought by an extension of natural law, differing only in degree with that which we can ourselves test and even do.

Although our modern manifestations have never attained the power mentioned in the Biblical records, they present some features which are not related in the New Testament. Clairaudience, that is the hearing of a spirit voice, is common to both, but the direct voice, that is the hearing of a voice which all can discern with their material ears, is a well-authenticated phenomenon now which is more rarely mentioned of old. So, too, Spirit-photography, where the camera records what the human eye cannot see, is necessarily a new testimony. Nothing is evidence to those who do not examine evi d ence, but I can attest most solemnly that I personally know of several cases where the image upon the plate after death has not only been unmistakable, but also has differed entirely from any pre-existing photograph.

As to the methods by which the early Christians communicated with the spirits, or with the "Saints" as they called their dead brethren, we have, so far as I know, no record, though the words of John: "Brothers, believe not every spirit, but try the spirits whether they are of God," s how very clearly that spirit communion was a familiar idea, and also that they were plagued, as we are, by the intrusion of unwelcome spiritual elements in their intercourse. Some have conjectured that the "Angel of the Church," w ho is alluded to in terms which suggest that he was a human being, was really a medium sanctified to the use of that particular congregation.

As we have early indications of bishops, deacons and other officials, it is difficult to say what else the "angel" could have been. This, however, must remain a pure speculation.

Another speculation which is, perhaps, r ather more fruitful is upon what principle did Christ select his twelve chief followers. Out of all the multitudes he chose twelve men. Why these particular ones? It was not for their intelligence or learning, for Peter and John, who were among the most prominent, are expressly described as "unlearned and ignorant men." It was not for their virtue, for one of them proved to be a great villain, and all of them deserted their Master in His need. It was not for their belief, for there were great numbers of believers. And yet it is clear that they were chosen on some principle of selection since they were called in ones and in twos. In at least two cases they were pairs of brothers, as though some family gift or peculiarity, might underlie the choice.

Is it not at least possible that this gift was psychic power, and that Christ, as the greatest exponent who has ever appeared upon earth of that power, desired to surround Himself with others who possessed it to a lesser degree? This He would do for two reasons. The first is that a psychic circle is a great source of strength to one who is himself psychic, as is shown continually i n our own experience, where, with a sympathetic and helpful surrounding, an atmosphere is created where all the powers are drawn out. How sensitive Christ was to such an atmosphere is shown by the remark of the Evangelist, that when He visited His own native town, where the townspeople could not take Him seriously, He was unable to do any wonders. The second reason may have been that He desired them to act as His deputies, either during his lifetime or after His death, and that for this reason some natural psychic powers were necessary.

The close connection which appears to exist between the Apostles and the miracles, has been worked out in an interesting fashion by Dr. Abraham Wallace, in his little pamphlet "Jesus of Nazareth."