friend have many a warm debate thereon. Finally McPherson proposes a
compact to this effect: Whichever one of the twain shall pass away
first, his spirit will return, if possible, and communicate with the
other, making known the secrets of the after life. Grimm laughs at the
idea, even ridicules it, but at last consents, and with a flash of
humor suggestive of his name, says: "If I find I am wrong, when I come
back I will apologize."
A little later the florist dies suddenly of heart failure. He passes
into the spirit world, and there obtains leave to "revisit the glimpses
of the moon," as Hamlet puts it; in other words, to return to Grimm
Manor and rectify a mistake made by him while in the flesh--a mistake
affecting the happiness of his adopted daughter Kathrien, who, yielding
to his insistence, has given up the man she loved, and has agreed to
marry Grimm's nephew, Frederic. This young man is a villain, whose
unworthiness his uncle discovers after his arrival in "the undiscovered
country," from which he now proposes to "return" and prevent the
marriage previously planned.
The wrong is to be righted by the delivery of a message. But how "get
the message across?" That is the problem of the play. "Not every one
can receive a communication from the spirit world." So McPherson has
said in one of his conversations with Grimm, adding that "the receiver
must be a sensitive, a medium."
Strange to say, the old Scotch physician is of no help whatever in
the predicament now facing his departed friend. He knows all about
spirits--is saturated with the lore of the subject; but he is not a
"sensitive," and cannot therefore "receive."
The spirit of Grimm, re-entering his old home, makes persistent
efforts to be seen or heard by some member of the household; but all
in vain. None of his family, none of his friends, can behold him or
hear his pathetic pleadings. Yes--there is one who can; a little
invalid boy, Frederick's illegitimate child, who is wasting away with
a fever. The veil is thin between him and the spirit land, to which
he will accompany Peter Grimm, after the latter's earthly errand is
accomplished. This little lad is a "sensitive." He sees the spirit,
receives the message, and the threatened misalliance is averted,
Kathrien and her worthy lover being happily reunited.
Fiction and Fact.--Such is the story of Peter Grimm and his return
from the world of spirits. It is pure fiction, of course; but fiction
often supports fact, and is even less strange, as a well-worn proverb
affirms. Nevertheless, it will be seen from what follows that I am
not in absolute harmony with Belasco's ingenious presentation of the
spiritualistic theme. My views upon the subject are not based upon the
theories of men; they are founded upon the revelations of God.
Spirits in Prison.--That the inhabitants of the spirit world, or some
of them, return at times and communicate with mortals, I am perfectly
well assured. But I am not convinced that any and every spirit is at
liberty to return, whatever the "compacts" that may have been entered
into beforehand. Some spirits are "in prison." [2] Of what avail would
a compact be in their case, unless their jailor or some higher power
were a party to it? Evidently the spirits that communicate with mortals
are not of that class, unless it be in exceptional cases, where leave
of absence has been granted for some special reason.
A House of Order.--God's house is a house of order, and the spirit
world is a room in that house. This being the case, it is only
reasonable to conclude that before anything important or unusual can
take place there, the Master of the Mansion must first give consent.
Otherwise confusion would prevail, and the divine purpose for which the
veil was dropped between the two worlds might be thwarted.
Unembodied and Disembodied Spirits.--Spirits are of two kinds--the
unembodied and the disembodied; that is to say, those who have not
tabernacled in the flesh, and those who after taking bodies on earth,
have passed out of them. It matters not which class is considered; in
any case, permission from the Great Father would have to be obtained
before one of his children, either an unembodied or a disembodied
spirit, could make itself manifest to mortals.
The Question of Receptivity.--Moreover, as Belasco, through Dr.
McPherson, aims to show, not every mortal is qualified to receive a
message from "the other side." One must be fittingly endowed, must
have the proper gift, in order to get a communication of that kind.
[3] Earthly ties would not necessarily govern. Other and higher
relationships are involved. There must be capacity as well as a desire
to receive. Because men like Moses and Joseph Smith saw God, is no sign
that any man can see him. "Choice seers" were they, very different from
ordinary men. All human beings can obtain blessings from heaven, but
not always in the same way. There are diversities of gifts and varying
degrees of receptivity. Wireless telegraphy furnishes a hint in this
connection. Unless there be a receiving station with an apparatus
properly attuned, a message launched upon the ether would find, like
Noah's dove, "no rest for the sole of her foot." [4]
Future Occupations.--In one of the supposed conversations between
Peter Grimm and Doctor McPherson, the subject of future occupations is
discussed. The "compact" having been entered into, the Doctor says:
"I would like you to find out, if you can, what we do in the other
world. I would like to know if I have got to go on being a bone-setter
throughout all eternity." Grimm's reply is characteristic: "Well, you
would stand a better chance for success, having practiced it all your
life here, than a novice who simply took it up there, wouldn't you?"
The florist's argument is logical, but like the question that called
it forth, somewhat misapplied. "A spirit hath not flesh and bones."
[5] Bone-setting, therefore, does not belong to the spirit world.
Nevertheless, there must be occupations in the future life, of which
those in the present life may be regarded as typical, or in the nature
of a preparation, leading up to loftier employments. If a follower of
Joseph Smith were asked: "How do you expect to spend eternity?" he
would not agree with that clergyman who said, in answer to the same
question: "I expect to spend the first million years gazing upon the
face of the Savior." The Latter-day Saint would be very apt to reply:
"I expect to do hereafter what I have learned to do here, but with more
perfect means and in higher and better ways."
"And every power find sweet employ In that eternal world of joy."
Evil Spirits at Large.--A very important question now arises: How
may good or bad spirits be known? For every spirit is not good,
nor is every spiritual manifestation genuine. There are frauds
and counterfeits innumerable. Even if real spirits and actual
manifestations are alone considered, we must still be on our guard
against deception. There are many evil spirits in this world--spirits
that have never had bodies. They are here by permission or toleration
of the Most High, against whom they rebelled when the Savior was
chosen. Satan and his legions, those cast out of heaven, are all wicked
spirits, and they wander up and down the world, endeavoring to lead
mortals astray. Wherever possible, they take possession of the bodies
of men and even of the lower animals. [6] Therefore is power given to
the Priesthood to "cast out devils." [7] Against these fallen spirits,
mortals must be ever on the defensive, lest their souls be ensnared.
Temptation, however, is an important factor in man's probation; for by
resisting it, the soul is developed and made stronger. This is probably
one reason why the pernicious activity of such spirits is tolerated.
Punished in part by being denied bodies, the full penalty for their
misdeeds--the second death--is yet to be visited upon them.
Spiritualism a Reality.--Spiritualism is not altogether what some
people imagine. Despite the frauds connected with it, it is a reality,
and was recognized as such long before Sir Oliver Lodge and Sir A.
Conan Doyle proclaimed their conversion thereto, thus lending to it
the prestige of their illustrious names. But all realities are not
righteous. Because there is a devil--an actual demon and his dupes, is
no reason why we should associate with them, confide in them, or accept
their evil communications.
How can We Know?--There are bad spirits as well as good, and the vital
question is: How can we know the difference between them? Let us at
this stage consult an expert--for there are such--one who came in
contact with spiritual forces to a marvelous extent, not only receiving
messages from other worlds, but also interviewing the messengers.
Joseph Smith knew the difference between good and evil communicants, and
here is his testimony concerning them:
Expert Testimony.--"When a messenger comes, saying he has a message
from God, offer him your hand, and request him to shake hands with you.
"If he be an angel, he will do so, and you will feel his hand." [An
angel is a resurrected being, with a body as tangible as man's.]
"If he be the spirit of a just man made perfect, he will come in his
glory; for that is the only way he can appear.
"Ask him to shake hands with you, but he will not move, because it is
contrary to the order of heaven for a just man to deceive; but he will
still deliver his message.
"If it be the Devil as an angel of light, when you ask him to shake
hands, he will offer you his hand, and you will not feel anything [he
also being without a body]. You may therefore detect him." [8]
In another place, the Prophet says: "Wicked spirits have their bounds,
limits and laws, by which they are governed; and it is very evident
that they possess a power that none but those who have the Priesthood
can control." [9] To his declaration that "a man is saved no faster
than he gets knowledge," he adds that if men do not get knowledge,
including the knowledge of how to control evil spirits, the latter will
have more power than the former, and thus be able to dominate them.
This is precisely the condition of "the spirits in prison." They are
dominated by a power which they cannot control. They are in Hell, and
Satan sways the scepter over his own dominion.
Seek Knowledge Aright.--To those in quest of spiritual light, this
word of counsel: Seek it only in the Lord's appointed way. Follow
the advice of the Apostle James and the example of Joseph the
Prophet. [10] Never go upon the Devil's ground. Keep away from all
deceptive influence. One may believe in hypnotism, without being a
hypnotist, without surrendering one's will to the will of the person
exercising that power--a very dangerous power when wielded by an
unprincipled possessor. In like manner, one may believe spiritualism
real, without becoming a spiritualist, without attending "seances,"
without consulting "mediums," without putting trust in planchettes,
ouija boards, automatic pencils, false impersonations, or in any
way encouraging the advances of designing spirits, who thus gain an
ascendancy over their victims, leading them into mazes of delusion, and
often into depths of despair. Go not after them; and if they come to
you, put them to the test. "Try the spirits." [11] If they speak not
according to revealed truth, if they conform not to divine standards,
"it is because there is no light in them." [12]
The Great Return.--Yes, the dead, or the departed, do return. They are
no more dead than we are. Nay, not so much. The Savior's reappearance
after death to his amazed and incredulous disciples--what was that
but a return, a real return, from the realm of the departed, where in
the interim between his crucifixion and resurrection, he "preached to
the spirits in prison?" Moreover, the ascended Lord promised another
return, or his angel promised it for him, when the "men of Galilee"
stood "gazing up into heaven," after "a cloud" had "received him out
of their sight." [13] That glorious return is nigh. All the signs so
indicate. May the kingly Traveler from heaven to earth meet a royal
welcome when he appears!
Footnotes
1. Luke 24:36-39.
2. 1 Peter 3:18-20.
3. 1 Cor. 12:4-11.
4. Gen. 8:9.
5. Luke 24:39.
6. Acts 19:13-16; Mark 5:12, 3.
7. Ib. 16:17; Hist. Ch. Vol. 5, p. 403.
8. D. & C. 129:4-8.
9. Hist. Ch. Vol. 4, p. 576.
10. James 1:5; Hist. Ch. Vol. 1, pp. 4, 5.
11. 1 John 4:1.
12. Isa. 8:20.
13. Acts 1:9-11.
ARTICLE FORTY.
The Goal Eternal.
Dante and the Divine Comedy.--In the thirteenth century a great Italian
poet, the immortal Dante, produced a wonderful work, "La Divina
Comedia"--in English, "The Divine Comedy." In one part of the poem
the author represents himself as passing through Hades. In the first
circle of the infernal depths, a region called "Limbo"--described by
a footnote in my copy of the work as a place "containing the souls
of unbaptized children and of those virtuous men and women who lived
before the birth of our Savior"--he comes upon such characters as
Homer, Virgil, Plato and others of their class, and the spirit guide
who is conducting him through "the realms of shade," says:
--Inquirest thou not what spirits
Are these, which thou beholdest? Ere thou pass
Farther, I would thou know, that these of sin
Were blameless; and if aught they merited
It profits not, since baptism was not theirs,
The portal to thy faith. If they before
The Gospel lived, they served not God aright;
And among such am I.
For these defects
And for no other evil, we are lost;
Only so far afflicted, that we live
Desiring without hope. [1]
And this was all that thirteenth century theology could say for
worthies of that stamp--the best and brightest spirits of their times.
Blameless, and yet in hell, "desiring without hope," simply because
they had lived on earth when the Gospel was not on earth, and had not
been baptized! Whether or not, as some think, it was the intent of the
poet to covertly satirize such teachings, is immaterial at the present
time. It is sufficient that he had such teachings to satirize.
Truth's Restoration Imperative.--If any reader of mine wishes to know
why Joseph Smith and "Mormonism" came into the world, he need look no
further to find one of the cardinal reasons. It is furnished in those
lines from Dante's masterpiece, setting forth the orthodox tenet and
teaching of the Christian Church regarding the spirits of the good who
depart this life without undergoing the baptismal ordinance. This, and
that other man-made doctrine, that half to be damned, regardless of
any good or evil done by them--little children being included in both
classes--were widely preached in Christendom at the time of the advent
of "Mormonism." It was imperative that a prophet should arise, that the
pure primitive faith should be restored, and God's word go forth once
more on its mission of justice and mercy.
"According to Their Works."--Whatever Christian theology may have
taught, or whatever it may teach, in support of such doctrines, the
fact remains that the Gospel of Christ does not, and never did dispose
of men's precious souls in that unrighteous, unreasonable, unscriptural
manner. It does not prejudge, nor save nor damn, regardless of men's
deserts. Rewarding all according to their works, [2] it gives to every
creature, living or dead, the opportunity to accept or reject it before
final judgment. [3] God is not trying to damn the world; he is trying
to save it--but not independently of the principles of truth and
righteousness.
A Nautical Illustration.--I was crossing the Atlantic on an
ocean-liner, and had been fortunate enough to secure a first-cabin
berth, the only one remaining unsold when I made my purchase. There
were upwards of a hundred passengers in that part of the vessel. The
second-cabin compartment contained perhaps twice as many; and in the
steerage were several hundred more.
The first-cabin berths were the best furnished and the most favorably
situated for comfort, convenience and safety. The passengers were shown
every courtesy; their food was of the choicest; the captain and other
officers were their associates, and they enjoyed the full freedom of
the ship. They might go down onto the second-cabin deck, or lower down,
into the steerage, and return without hindrance or question. They had
paid for these privileges, and were therefore entitled to them.
But it was different in the lower compartment. There the food was not
so good, the berths were less comfortable, and the privileges fewer.
The second-class passengers could descend into the steerage, but were
not permitted upon the first-cabin deck.
Conditions in the steerage were even less favorable. The food was
still poorer, and the restrictions were yet more rigid. The occupants
of that section were not allowed even second-class privileges. They
had to remain right where they were. Having paid only for steerage
accommodations, these were all that they could consistently claim.
A Likeness of Human Destiny.--I was struck with the analogy existing
between the things that I beheld and the higher things which they
seemed to symbolize. I saw another illustration of the proverb, "The
earthly typifies the heavenly," and received fresh confirmation of
the poetic truth: "All things have their likeness." That ocean-going
steamer was a likeness of human destiny, projecting the eternal future
of Adam's race, as made known by divine revelation. All souls rewarded
according to their works--their varied works--and saved and glorified
in the "many mansions" of the Father. [4]
Celestial Glory--The Church of the First Born.--"And this is the
testimony of the gospel of Christ concerning those who come forth in
the resurrection of the just:
"They are they who received the testimony of Jesus, and believed on his
name, and were baptized after the manner of his burial; . . . .
"That by keeping the commandments they might be washed and cleansed
from all their sins, and receive the Holy Spirit by the laying on the
hands of him who is ordained and sealed unto this power;
"And who overcome by faith, and are sealed by the Holy Spirit of
Promise, which the Father sheds forth upon all those who are just and
true . . . .
"They are they who are the Church of the First-born.
"They are they into whose hands the Father has given all things--
"They are they who are priests and kings, who have received of his
fulness and of his glory . . . .
"Wherefore, as it is written, they are Gods, even the sons of
God--
"Wherefore, all things are theirs, whether life or death, or
things present or things to come, all are theirs and they are Christ's
and Christ is God's . . . .
"These shall dwell in the presence of God and his Christ forever and
ever . . . .
"These are they whom he shall bring with him, when he shall come in the
clouds of heaven, to reign on the earth over his people.
"These are they who shall have part in the first resurrection.
"These are they who shall come forth in the resurrection of the just.
"These are they who are come unto Mount Zion, and unto the city of the
living God, the heavenly place, the holiest of all.
"These are they who have come to an innumerable company of angels, to
the general assembly and church of Enoch, and of the first-born.
"These are they whose names are written in heaven, where God and Christ
are the judge of all.
"These are they who are just men made perfect through Jesus the
mediator of the new covenant, who wrought out this perfect atonement
through the shedding of his own blood.
"These are they whose bodies are celestial, whose glory is that of the
sun, even the glory of God, the highest of all, whose glory the sun of
the firmament is written of as being typical." [5]
In other words--if the maritime metaphor be allowed--they were
first-cabin passengers over the sea of mortal life. They gave to the
great Captain the fulness of their obedience, and received from him the
fulness of recognition and reward. All privileges, all possessions, are
theirs. They associate with divine beings, and are themselves divine.
Terrestrial Glory.--Concerning those who attain to a terrestrial
sphere, "whose glory differs from that of the Church of the First-Born,
as the moon differs from the sun," the Vision goes on to say:
"Behold, these are they who died without law.
"And also they who are the spirits of men kept in prison, whom the Son
visited and preached the gospel unto them, that they might be judged
according to men in the flesh.
"Who received not the testimony of Jesus in the flesh, but afterwards
received it.
"These are they who are honorable men of the earth who were blinded by
the craftiness of men.
"These are they who receive of his glory, but not of his fulness.
"These are they who receive of the presence of the Son, but not of the
fulness of the Father;
"Wherefore they are bodies terrestrial, and not bodies celestial, and
differ in glory as the moon differs from the sun.
"These are they who are not valiant in the testimony of Jesus;
wherefore they obtain not the crown over the kingdom of our God." [6]
Continuing the comparison: These voyagers paid only for second-rate
privileges. They "drew the line," giving a part but not all of their
allegiance to Him who hath said: "Thou shalt have no other gods before
me." The things of this world were more precious in their eyes than the
riches that perish not and that thieves cannot steal. They loved Truth,
but not whole-heartedly. They loved money and pleasure more, and strove
for fame and the applause of this world, rather than for the approval
of heaven. Though clean of conduct and honorable in deal, they were not
zealous for Christ, and knew not the meaning of self-sacrifice. These
are worthy of the Kingdom, but not of the Crown; and they shine, not
like the golden sun, but like the silvery moon, with a diminished or
secondary radiance, with reflected rather than with original light.
Telestial Glory--Servants of the Most High.--As for those who inherit
telestial conditions, differing from the terrestrial as the stars
differ from the moon--were they not symbolized by the steerage and its
occupants?
"These are they who are thrust down to hell. These are they who shall
not be redeemed from the Devil, until the last resurrection," at the
close of the Millennial reign. Criminals of every type and grade, they
"suffer the wrath of God until the fulness of times, until Christ shall
have subdued all enemies under his feet and shall have perfected his
work." They receive not of "his fulness in the eternal world, but of
the Holy Spirit through the ministration of the terrestrial; and the
terrestrial through the ministration of the celestial. And also the
telestial receive it of the administering of angels who are appointed
to minister for them, or who are appointed to be ministering spirits
for them, for they shall be heirs of salvation." [7]
The heirs telestial are those who "receive not the Gospel, neither
the testimony of Jesus, neither the prophets, neither the everlasting
covenant." According to the Vision, they "were as innumerable as the
stars in the firmament of heaven, or as the sands upon the seashore."
Concerning this vast multitude, the voice of the Lord was heard, saying:
"These all shall bow the knee, and every tongue shall confess to Him
who sits upon the throne forever and ever.
"For they shall be judged according to their works, and every man shall
receive according to his own works his own dominion in the mansions
which are prepared.
"And they shall be servants of the Most High, but where God and Christ
dwell they cannot come, worlds without end." [8]