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The Conditionalist Faith of Our Fathers, vol. 2

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    I. Rehearses Distinctive Principles of Spiritualism

    1. BLENDS INNATE IMMORTALITY WITH GODSHIP OF MAN

    The opening sentence of Peebles’ Introduction sets forth his basic belief that “Spirits... are simply human beings released from their mortal bodies.” 55) J. M. Peebles, The Demonism o/ the Ages, Spirit Obsessions, So Common in Spiritism, Oriental and Occidentl Occultism (1904), p. 3. (Italics supplied.) That is foundational with him. It undergirds all other propositions. Consequently, he periodically repeats this contention in varying forms throughout his book. In fact, it is the essence of his credo.CFF2 1112.2

    His second and corollary contention is the asserted godship of man, which he places alongside the dogma of Innate Immortality. Note them in combination here:CFF2 1112.3

    “The spirit [of man] is the enthroned king. It is a potentialized portion of God; it is immortal. It is beginningless and endless. The body is its outward vehicle, as matter in its varied grades of refinement is the garment of God.” 66) Ibid. n. 233.CFF2 1112.4

    The expression “potentialized portion” would seem to be a favorite term with Peebles. Thus: “The martyr Stephen, it will be remembered, when dying, commended his spirit (not his soul) to God. This spirit so ‘commended’ was a potentialized portion of God.” 77) Ibid., p. 20. (Italics supplied.)CFF2 1112.5

    This twofold contention is the essence of Peebles’ Spiritualism-the Innate Immortality and potential godship of man. But these audacious presumptions are simply Spiritualism’s modern echo of the original twin lies first projected in Eden-“Ye shall not surely die” and “Ye shall be as gods” (Genesis 3:4, 5). These clinging contentions have not changed, except in phrasing. They are usually tied together. In a quotation taken approvingly from Dr. E. D. Babbitt, Peebles makes Babbitt’s words his own: “Every human soul is a spark of the Divinity incarnated, only humanity in general has far less of the Divine Life than had Jesus, the Christ.”’ 88) Ibid., p. 332.CFF2 1113.1

    And in the closing pages of his book Peebles still stresses the claim of the innate godship of man in these flowing words: “Under the roughest mortal exterior there lies the ego, the divine spark, the buried image of God, awaiting the resurrection word ‘Awake, come up higher!’” 99) Ibid., p. 376.CFF2 1113.2

    But Peebles here equates “resurrection” with death. Notice his concept of death.CFF2 1113.3

    2. “DEATH” HELD AS MERELY ENTRANCE UPON HIGHER EXISTENCE

    As to death, Peebles assures us in florid phrasing that it is the “glad hour of deliverance” forCFF2 1113.4

    “a death spasm is but an uplift to a higher and better stage of existence. Dying is as enchanting as bird-music in leafy June,—golden as a sunset in a sapphire sea of evergreen isles. As my years lengthen, and I come nearer the translation, my heart sings like a wind-harp in calm, complacent joy.” 1010) Ibid., p. 373.CFF2 1113.5

    Such is the enamoring phantasma of death, according to Peebles. Now for some further definitions.CFF2 1113.6

    3. SOUL, SPIRIT, AND ANGELS DIFFERENTIATED

    In chapter XXX Peebles declares that soul and spirit are “not synonyms.” This is to be especially noted. They should, he says, “Never be used interchangeably.” Then, using Professor Porter’s words, he adds this further interesting statement:CFF2 1113.7

    “The phrase ‘immortal soul’ occurs nowhere in the Biblical writings. But its destruction is spoken of several times in passages similar to this: ‘The soul that sinneth it shall die.’ This, remember, is never stated of the spirit.” 1111) Ibid., p. 324. (Italics supplied.)CFF2 1114.1

    And angels, he avers, are human spirits. This is his definition: “All angels were doubtless once men inhabiting this planet, or some of the others that stud the deepening depths of heaven.” 1212) Ibid., p. 325.CFF2 1114.2

    4. “MAN” CONSIDERED PART OF EVOLUTIONARY PANTHEISTIC GOD

    But Peebles’ god is actually an impersonal pantheistic “Force,” of which man and all creation are integral parts. Hear it:
    “It [“Spiritualism”] teaches that there is one eternal omnipresent, omniscient, omnipotent, all-energizing Force at work, in an evolutionary and orderly way in cosmic dust, in the mineral, the vegetable, the animal, the man, the spirit, and all pointing unerringly to the upper regions of angelic and seraphic blessedness.” 1313) Ibid., p. 371.
    CFF2 1114.3

    And he adds: “Evolution is tireless. Leading, it shouts from every moral mountain top, “come up higher.””’ 1414) Ibid., p. 377.CFF2 1114.4

    That is, of course, simply stark pantheism-spiritualistic pantheism, evolutionary pantheism. Now as to “annihilation.”CFF2 1114.5

    5. “ANNIHILATION” OF WICKED HELD IMPOSSIBLE

    Consonant with his views of life, death, and destiny is his contention against the utter-extinction-of-the-wicked concept. He says: “Absolute annihilation is unthinkable. Nothing can be lost out of existence.” 1515) Ibid., p. 376.CFF2 1114.6

    So again, as to the ultimate fate of the wicked, Peebles takes a position totally at variance with the uniform declarations of Holy Writ-that the end of the wicked will be total destruction (2 Thessalonians 1:9; Luke 13:3; Matthew 3:12; Malachi 4:1, 3; Obadiah 16; Matthew 10:28). Thus the irreconcilable conflict between the assertions of Spiritualism and the inspired doctrines of the Word are seen in this as in every other major doctrinal issue.CFF2 1114.7

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