Summary of the pastoral letter of the Bishop of Strasbourg.

— We cite purely and simply the passage of that pastoral letter concerning Spiritism, without commentaries and reflections. In giving his opinion in this regard, from the theological point of view, the Bishop is within his right, and since he attacks only the thing and not the persons, there is nothing to say. There would be only his theory to discuss, which has already been done so many times that it is superfluous to repeat ourselves, all the more so when we find no new argument. We submit it to our readers, so that all may take cognizance of it and draw from it whatever profit they please.

“The demon hides himself in every possible form, in order to perpetuate his conspiracy against God and men, in order to continue his work of seduction. In paradise he disguised himself as a serpent; if it be necessary, or if it can contribute to the realization of his projects, he will transform himself into an angel of light, as a thousand examples recorded in History prove.

“In more recent times, the demon has gone so far as to draw from the arsenal of hell weapons worn and covered with rust, which he had used in more remote times, particularly in the second and third centuries, to combat Christianity. The turning tables, the rapping Spirits, the evocations, etc., are so many artifices, and God permits them for the chastisement of impious, curious, and frivolous men. If the evil genii, as the holy Scriptures assure us, saturate the air; if they unite themselves to men in their bodies and in their souls (see the book of Job and many other passages of Scripture); if they can make a stick, a stone, a serpent, goats, a she-ass speak; if, near the lake of Gennesaret they receive, at their own request, permission to enter into unclean animals, it is also possible for them to speak by means of tables, to write with the foot of a table or a chair, to adopt the language and imitate the voice of the dead and the absent, to tell things that are unknown to us or that seem impossible to us, but which, as Spirits, they can see and hear. Unhappy, then, the senseless, the idle, the improvident, and the criminally indiscreet, who seek their pastime in this diabolical sleight of hand, who do not fear to resort to superstitious and forbidden means in order to arrive at the knowledge of the future and of other mysteries which the demon is ignorant of or knows only imperfectly! Whoever loves danger will perish in danger; whoever plays with venomous serpents will not escape their deadly sting; whoever throws himself into the flames will be reduced to ashes; whoever seeks the society of liars and knaves will necessarily become their victim. It is a commerce with the evil angels, to which the prophets of the Old Testament give a name that is not willingly carried to a Christian pulpit. When these evocations are made, the malignant Spirit may well say, at first, one truth or another, and speak according to the desire of the curious, in order to gain their confidence. But persons impatient to penetrate mysteries are seduced, dazzled; then the poisoned cup is brought near to their lips; it is filled with every sort of lies and impieties, they are stripped of all Christian principles, of all pious sentiments. Happy is he who perceives in time that he has fallen into diabolical hands and can, with the help of God, resist the snares with which he was about to be laden!…”

— As long as our antagonists remain on the ground of theological discussion, we invite the brethren who are willing to listen to us to abstain from any recrimination, because freedom of opinion must exist for them as much as for us. Spiritism does not impose itself: it is accepted; it gives its reasons and does not take it amiss that they be combated, provided it be with loyal weapons, trusting in the good sense of the public to decide. If it rests on the truth, it will triumph in spite of everything; if its arguments are false, violence will not make them better. Spiritism does not wish to be believed on the strength of a word; it wishes free examination; its propaganda is made by saying: see the pros and the cons; judge what best satisfies your judgment, what corresponds best to your hopes and aspirations, what most touches your heart, and decide with knowledge of cause.

In censuring in their adversaries the impropriety of words and personalism, the Spiritists must not incur the same fault; moderation has shown its value; we urge them not to depart from it. In the name of the Spiritist principles and in the interest of the cause, we do not associate ourselves with aggressive and improper polemics, come from where they may.

Alongside some lamentable facts, such as that of Marmande, we could cite a good number of others of a different character, if we did not fear to displease their authors, which is why we do so only with the greatest reserve.

A lady whom we know personally, a good medium and, like her husband, a fervent Spiritist, was, six months ago, at the brink of death; she drew from her belief and her faith in the future a consoling resignation in that supreme moment, which she saw approaching without fear. At her request, the parish priest, a respectable old man, came to administer the sacraments to her. She said: “You know that we are Spiritists. In spite of that, will you give me the sacraments of the Church? — Why not? answered the good priest; this belief consoles you; it makes you both pious and charitable. I see no harm in it. I know The Spirits’ Book. I will not say that it has convinced me on all points, but it contains the morality that every Christian must follow, and I do not reproach you for reading it. Only, if there are good Spirits, there are also bad ones. It is against these that you must guard yourself and endeavor to distinguish. Besides, see, my daughter, true religion consists in prayer of the heart and in the practice of good works. You have faith in God, you pray with fervor, you assist your neighbor as much as you can; I can, then, give you absolution.”