_P._ The point you thus make is apparently a very strong one. But let me ask, Can you not conceive that there may be a difference between the mere word-teaching of Spiritualists and even spirits themselves, and the _real_ teaching of Spiritualism as such? that is to say, between mere verbal utterances and phenomenal demonstrations? For illustration, suppose a man asserts at noonday that there is no sun, does he teach you there is no sun? or does he teach you that he is blind?
_P._ So, then, when a spirit comes to you and asserts that there is no God--it is seldom that they assert that, but we will take an extreme case--does he teach you that there is no God, or does he teach you that he himself is a fool?
_I._ Well, I should say he would teach the latter; but what use would the knowledge that he is such a fool be to us?
_P._ It is one of the important providential designs of these manifestations to teach mankind that spirits in general maintain the characters that they formed to themselves during their earthly life--that, indeed, they are the identical persons they were while dwelling in the flesh--hence, that while there are just, truthful, wise, and Christian spirits, there are also spirits addicted to lying, profanity, obscenity, mischief, and violence, and spirits who deny God and religion, just as they did while in your world. It has become very necessary for mankind to know all this; it certainly could in no other way be so effectually made known as by an actual manifestation of it; and it is just as necessary that you should see the _dark_ side as the _bright_ side of the picture.
_I._ Yet a person already adopting, or predisposed to adopt, any false doctrine asserted by a spirit, would, it seems to me, be in danger of receiving the spirit-assertion as _verbally_ true.
_P._ That is to say, a person already in, or inclined to adopt, the same error that a spirit is in, would be in danger of being confirmed, for the time being, in that error, by listening to the spirit's asseveration. This, I admit, is just the effect produced for a time by the infidel word-teaching of some spirits upon those _already_ embracing, or inclined to embrace, infidel sentiments. But if you will look beyond this superficial aspect of the subject at its great phenomenal and rational teachings, I think you will see that its deeper, stronger, and more permanent tendency is, not to promote infidelity, but ultimately to destroy it for ever. I have said before, that the real object of this development has been very much misconceived; I tell you now that the great object is to purge the Church itself of its latent infidelity; to renovate the Christian faith; and to bring theology and religion up to that high standard which will be equal to the wants of this age, as it certainly now is not.