The Majority Report of the 1937 Church of England
Committee's investigation into Spiritualism
This Majority Report was signed by the following seven of the ten members
of the Committee:-
Dr Francis Underhill - Bishop of Bath and Wells
Dr W.R. Matthews - Dean of St Paul’s
Canon Harold Anson - Master of the Temple
Canon L.W. Grensted - Nolloth Professor of the Christian Religion at
Oxford
Dr William Brown - Harley Street Psychologist
Mr P.E. Sandlands, Q.C. - Barrister-at-Law
Lady (Gwendolen) Stephenson
The other three signed a Minority Report.
In interpreting our evidence it is important to take into account the
theories, prevalent among the more experienced and careful Spiritualists,
as to the nature and the value of the alleged messages delivered through
the agency of mediums.
It is pointed out, on the evidence of the "communicators" themselves,
that the communicators and guides are themselves at very different levels
or spiritual development and of very partial knowledge, and that the "controls"
or which they make use may often be very undeveloped personalities who
are capable of this particular service because they are closely linked
with temporarily disassociated portions of the personalities of the mediums
concerned.
There are thus at least three factors which would render messages, especially
those of a high order of spiritual or metaphysical value, liable to disturbance,
and which lead to the difficulties, generally recognised by Spiritualists,
which the communicators would in any case find in transmitting messages
which do not already lie within the general conditions of our knowledge.
There is however, nothing inherently contradictory, or necessarily improbable
in this account of the conditions involved in such communications. It
is, however, no more than an hypothesis, incapable of scientific proof,
nor does it assist us in determining the authenticity of the communications
themselves.
The verification of these, if it is possible at all, must rest upon ordinary
scientific tests. To say this is not, however, to deny that the communications
may sometimes be held to be convincing upon other than scientific grounds.
In any case it seems necessary to distinguish between the sense of contact
with departed friends or with "guides", and the assurance that
the messages have any necessary high value because they come through this
unusual channel.
It is perhaps of some importance to notice that there is general agreement
in the communications that time has not the same rigid character as a
"time series" in the life that lies beyond death. This is in
any case probable on other grounds, but it is of interest as indicating
a possible reason why the communicators are frequently confused or mistaken
as to exact indications of time.
This may not be a failure in their own apprehension of the real significance
of events so much as in their power of conveying that apprehension in
a form which can be adapted to the mentality of the medium and to the
understanding of those to whom the message is directed.
It is often urged as of great significance that Spiritualism in many
respects reaffirms the highest convictions of religious people, and that
R has brought many to a new assurance of the truth of teaching which had
ceased to have any meaning to them.
This is a point of some difficulty, since assurance seems to come along
different and even conflicting lines. We cannot ignore the fact that at
least one Spiritualist organisation is definitely Anti-Christian in character.
This divergence of testimony is explained by Spiritualists as due to the
continuance of spirits, at least for a period, within the system of beliefs
which they have held in this life.
It is held that even though the whole development of the personality
is being raised from level to level, the attitudes to truth and goodness
taken up in this life persist in the next, and that this somewhat divergent
testimony to the truth' of Christianity must be explained in this way.
We should add that whatever be value of this supposed confirmation of
the truth of religion, Spiritualism does not seem to have added anything
except perhaps a practical emphasis to our understanding of those truths.
Many alleged communications seem, indeed, to fall below the highest Christian
standards of understanding and spiritual insight, and indeed below the
level of spiritual insight and mental capacity shown by the communicators
while still in this life.
While there is insistence upon the supremacy of love comparable with
the New Testament assertion that "God is Love" the accounts
sometimes given of the mediatorial work of Christ frequently fall very
far below the full teaching of the Christian Gospel, seeming to depend
rather upon some power of working a miracle of materialisation (in the
Resurrection appearances) than upon a radical and final acceptance of
the burden of guilt of man's sin, and a victory wrought for us upon the
Cross.
Nevertheless, it is clearly true that the recognition of the nearness
of our friends who have died, and of their progress in the spiritual life
and of their continuing concern for us, cannot do otherwise, for those
who have experienced it, than add a new immediacy and richness to their
belief in the Communion of Saints.
There seems to be no reason at all why the Church should regard this
vital and personal enrichment of one of her central doctrines with disfavour,
so long as it does not distract Christians from their fundamental gladness
that they may come, when they will, into the presence of their Lord and
Master, Jesus Christ Himself, or weaken their sense that their fellowship
is fellowship in Him.
It is claimed by Spiritualists that the character of many events in the
Christian revelation, as recorded in of the Gospels, is precisely that
of psychic phenomena, and that the evidence for the paranormal occurrences
which Spiritualism has adduced strongly confirms the historicity of the
Gospel records, in the sense that they also are records of paranormal
occurrences, including instances for example, of clairvoyance (in the
story of Nathaniel) of materialisation (in the feeding of the five thousand,
and above all in the narrative of the Resurrection appearances).
The miracles of healing are acclaimed as closely parallel to the healings
performed through mediums. It is strongly urged that if we do not accept
the evidence for modern psychical happenings, we should not, apart from
long tradition, accept the Gospel records either.
It is certainly true that there are quite clear parallels between the
miraculous events recorded in the Gospel and modern phenomena attested
by Spiritualists. And if we assert that the latter must be doubted because
they have not yet proved capable of scientific statement and verification,
we must add that the miracles, and the Resurrection itself, are not capable
of such verification either.
We must therefore ask what the proper Christian grounds of belief in
these central truths of Christianity are.
The answer to this question is clearly that we believe upon a basis of
faith, and not of demonstrable scientific knowledge.
Our grounds for this faith are to be found either in a direct mystical
assurance that Jesus of Nazareth as we have received Him, is indeed God's
word to us, or, more broadly in the apprehension of ethical and spiritual
values.
We do not accept the Gospels because they record wonders, but because
they ring true to the deepest powers of spiritual apprehension which we
possess.
But if this is so, we must clearly apply similar criteria to the claims
of Spiritualists, and this means that while we regard some part of these
claims as matter proper to the scientist, we regard some other parts of
these claims as not properly capable of scientific verification or dispute,
but, at the same time, as deserving the consideration of Christians upon
grounds of another kind.
It has been seen, in the account of the evidence submitted to our Committee,
that -so far as rigid scientific tests are concerned very little if anything
remains both verifiable and inexplicable out of the whole mass of paranormal
phenomena.
Modern psychological knowledge has revealed a wide range of powers and
of possible sources of misunderstanding in our subconscious or unconscious
mind. When these are combined with the possibility of thought transference,
of telepathy many communications delivered through mediums seem capable
of explanation.
We have to notice that no good evidence for telepathy itself is yet forthcoming
but probably a majority of scientists would accept it as a fact without
pretending to offer an explanation of it. If telepathy is denied, the
evidence that these communications do come from discarnate spirit is greatly
strengthened on the scientific side.
But the tests applied by scientists in as such are in their very nature
experimental, objective and impersonal. It is necessary to ask whether
such tests do not in themselves invalidate an inquiry Into values which
are in essence personal and spiritual.
The experiences which many people have found most convincing are of a
kind which could hardly occur in the atmosphere of scientific investigation-
They are sporadic, occasional and highly individual. They could not possibly
be repeated or submitted to statistical analysis.
It is worthwhile to notice in this connection that in the ordinary affairs
and beliefs of human life we do not ask for scientific verification of
this kind. We accept many things as certain in the realm of personal relationships
upon the basis of direct insight.
When we say that we know our friends, we mean something very different
from saying that we can give a scientific and verifiable account of them.
But we are none the less many communications delivered sure of our knowledge.
Similar certainties are to be found in the sphere of mystical experience.
It may well be that in this matter of the evidence of the survival of
the human personality after death, we are dependent exactly upon this
same kind of insight. and that a scientific verification, though valuable
where it can be obtained, is of secondary importance, and only partially
relevant.
And this is precisely the situation in which we find ourselves in our
assurance of Christianity itself. "We walk by faith, and not by sight”.
It is thus a weakness, rather than a strength, in the Spiritualist position
that it has been represented as resting upon scientific verification.
if rigid scientific methods are applied 'It is probable that verification
will never be attained.
We may sum up the position from the point of view of science as follows:
There is no satisfactory scientific evidence in favour of any paranormal
physical phenomena (materialisations, apports, telekinesis, etc. ) All
the available scientific evidence is against the occurrence of such phenomena.
Further, the hypothesis of unconscious mental activity in the mind of
the medium or sensitive is a strong alternative hypothesis to that of
the action of a discarnate entity in cases of mental mediumship.
Thus the strictly scientific verdict on the matter of personal survival
can only be one of non-proven. Again, the whole question of extra sensory
perception is still a matter of scientific subjudice.
On the other hand certain outstanding psychic experiences of individuals,
including certain experiences with mediums, make a strong prima facie
case for survival and for the possibility of spirit communications while
philosophical, ethical and religious considerations may be held to weigh
heavily on the same side.
When every possible explanation Of these communications has been given,
and all doubtful evidence set aside, it is very generally agreed that
there remains some element as yet unexplained.
We think that it is possible that the hypothesis that they proceed in
some cases from discarnate spirits is the true one.
That so much can be said, even in so cautious a form, involves very important
consequences, and makes necessary certain warnings.
It is abundantly clear, as Spiritualists themselves admit, that an easy
credulity in these matters opens the door to self deception and to a very
great amount of fraud.
We are greatly impressed by the evidence of this which we received. and
desire to place on record a most emphatic warning to those who might become
interested in Spiritualism from motives of mere curiosity or as a way
of escaping from the responsibility of making their own decisions as Christians
under the guidance of the Holy Spirit.
It is legitimate for Christians who are scientifically qualified to make
these matters a subject of scientific enquiry, though, as we have already
said, such enquiry has its necessary limitations.
But it is not legitimate, and it is unquestionably dangerous, to allow
an interest in Spiritualism, at a low level of spiritual value, to replace
that deeper religion which rests fundamentally upon the right relation
of the soul to God Himself.
It is necessary to keep clearly in mind that none of the fundamental
Christian obligations or values is in any way changed by our acceptance
of the possibility of communication with discarnate spirits.
Where these essential principles are borne in mind, those who have the
assurance that they have been in touch with their departed friends may
rightly accept the sense of enlargement and of unbroken fellowship which
it brings.
It is important to distinguish between assurance of this personal contact
and assurance of the accuracy and authority or the messages received.
As we have seen, and as many Spiritualists admit, there is every probability
that even authentic messages would be liable to distortion.
There is a very great danger of misdirection if such messages are accepted
as giving authoritative guidance unless they are checked by our own human
reason under the guidance of the Holy Spirit received through prayer.
But there is no reason why we should not accept gladly the assurance
that we are still in closest contact with those who have been dear to
us in this life, who are going forward, as we seek to do ourselves in
the understanding and fulfilment of the purpose of God.
We cannot avoid the impression that a great deal of Spiritualism as organised
has its centre in man rather than in God, and is, indeed, materialistic
in character. To this extent it is a substitute for religion, and it not
in itself religious at all.
We were impressed by the unsatisfactory answers received from practicing
Spiritualists to such questions as, "Has your prayer life, your sense
of God, been strengthened by your Spiritualistic experiences" This
explains in great part the hesitancy of many Christians to have anything
to do with it.
But if Spiritualism does, in fact, make so strong an appeal to some,
it is at least in part because the Church has not proclaimed and practiced
its faith with sufficient conviction.
There is frequently little real fellowship even between the living, and
the full and intimate reality of the Communion of Saints is often a dead
letter.
Spiritualism claims, in fact, to be making accessible a reality which
the Church has proclaimed but of which it has seemed only to offer a shadow.
This is, of course, only part of the truth.
For many the appeal of Spiritualism rests upon much lower motives. It
may stimulate curiosity in the bizarre. It may offer consolation upon
terms which are too easy.
It may afford men the opportunity of escaping the challenge of faith
which, when truly proclaimed, makes so absolute a claim upon men’s
lives that they will not face it but turn aside to some easier way.
It is often held that the practise of Spiritualism is dangerous to the
mental balance as well as to the spiritual condition, of those who take
part in it, and it is clearly true that there are some cases where it
has become obsessional in character.
But it is very difficult to judge in these cases whether the uncritical
and unwise type of temperament which does undoubtedly show itself in certain
Spiritualists is a result or a cause of their addiction to these practices.
Psychologically it is probable that persons in the condition of mental
disturbance, or lack of balance, would very naturally use the obvious
opportunities afforded by Spiritualism as a means of expressing the repressed
emotions which have caused their disorder.
This indeed is true of Christianity itself, which frequently becomes
the outlet, not only for cranks, but for persons who are definitely of
unstable mentality.
It should be noticed that Spiritualists themselves are very much alive
to the danger to those who are already unstable, and even to those who
are stable, where the motives are wrong and the precautions as to sincerity
inadequate.
Whatever else is clear in a matter where the evidence is difficult to
interpret, it is certain that Spiritualism has every need of the high
standards of Christianity and of its witness to a life which rests by
faith upon God, and which is thereby freed from the conflicts of desire
and of purpose to which all lives not so grounded are liable.
The view has been held with some degree of Church authority, that psychic
phenomena are real but that they proceed from evil spirits. The possibility
that spirits of a low order may seek to influence us in this way cannot
be excluded as inherently illogical or absurd, but it would be extremely
unlikely if there were not also the possibility of contact with good spirits.
The belief in Angelic guardians or guides has been very general in Christianity.
But in any case the Christian life is grounded upon God, and its fundamental
activities are prayer and worship, which issue in loving worship of mankind.
A life so grounded has nothing to fear from evil influences or powers
of any kind.
The Church of England, for reasons of past controversy, has been altogether
too cautious in its references to the departed. Anglican prayers for the
departed do not satisfy people's needs, because the prayers are so careful
in their language that it is not always evident that the departed are
being prayed for, as contrasted with the living.
In general we need much more freedom in our recognition of the living
unity of the whole Church in this world and in that which lies beyond
death. But detailed suggestions on this point should be matters of dispute,
and lie beyond the main purpose of this Report.
If Spiritualism, with all aberrations set aside and with every care taken
to present it humbly and accurately, contains a truth, it is important
to see that truth not as a new religion, but only as filling up certain
gaps in our knowledge, so that where we already walked by faith, we may
now have some measure of sight as well.
It is, in our opinion, important that representatives of the Church should
keep in touch with groups of intelligent persons who believe in Spiritualism.
We must leave practical guidance in this matter to the Church itself.
The full text of this report may also be found online at:
http://members.aol.com/MercStG/COEspiritPage1.html
http://www.survivalafterdeath.org/articles/other/church.htm
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