Spiritism, mediums, crystal-gazing

- Behold a recent superstition, but the worst of all, which in this age has arisen from Orcus for the destruction of souls.

For almost a whole century the monstrous plague of magnetism had raged throughout the whole world. Subsequently the phenomena of rotating tables came forth and became widely known; by various motions these gave responses to questions proposed to them concerning hidden things, and also concerning the state of souls of the dead. Soon the tables were silent, or a little afterward, or in these our times, namely from the year 1862, demons who had deceived men through the predictions of sleepers and afterward through the responses of tables, mock and lie in wait for them through pythons or intermediary persons themselves (they call them mediums).

But the consultation of spirits is had in this way: You go to a python, to whom you signify what you desire to know concerning matters wholly hidden, especially those pertaining to the other life. By him, with you present and hearing, some spirit is interrogated, as if it were some soul which had already migrated from this life, for example the soul of your father, mother, sister, etc. From the responses which are given, you could by no means doubt that you truly have a conversation with most dear deceased persons. For those persons report very many things to you, and indeed things known to you alone, but wholly unknown to others; indeed the responses are issued in their very style. This superstition, much worse than the former ones, smells still more of heresy and impiety; for it overturns the unshaken dogmas of our Faith, especially the eternity of the punishments of gehenna. For the dead, when questioned concerning their present state, respond that they are already blessed, or soon to be freed from punishments, although they do not deny that they have been sunk into hell.

From what has been said, it is sufficiently clear that the consultation of spirits is diabolical, and is properly called divination so severely prohibited by Sacred Letters.

Those who consult spirits, or Spiritists, in order that they may more easily spread their pestiferous error, at the persuasion of the devil have coalesced into a sect, which day by day grows especially in great cities.

Now it is not only gravely illicit to consult and interrogate spirits concerning hidden things, but also to be present at a consultation even merely passively, since it is a sin of cooperation in a thing intrinsically evil. - V. Casus, n. 277. et seq.

Vol. IV, Pt. II, Ch. VI, Section 2: Superstition in the Natural Order · Vol. IV, Pt. II, Ch. VI, Section 3: Superstition in the Preternatural Order

See more concerning the consultation of spirits, in various little works recently published, especially On Spiritism, by the Rev. Fr. Nampon, of the Society of Jesus. The Dead and the Living; Conversations on communications from beyond the tomb, by the Rev. Fr. Matignon, S. J. Magnetism, Spiritism, and Possession; Conversations on spirits, by Fr. Pailloux, S. J.

Tanquerey

Adolphe Tanquerey, S.S. — 13 passages

Vol. II, On the Virtue of Religion …, Chapter I: On the Principal Acts of Religion, and the Vices Opposed

n. 906.

III. Concerning Modern Facts Which Are Circulated Under the Name of Magnetism or Spiritism.

1. Historical overview. In our age, under the name of magnetism or spiritism, many phenomena have been made public, concerning which it can be inquired whether they are diabolical or not.

(a) The principal promoter of animal magnetism is recognized to be Anthony Mesmer, a Viennese physician, who around the end of the eighteenth century, seeking new modes of curing, thought that he had found a marvelous means in a certain most subtle fluid, which is similar to magnetic fluid, and is supposed to flow from the bodies of animals, indeed to pervade absolutely all bodies. His disciples developed his system, especially Puysegur and J. Braid.¹ There are especially three phenomena attributed to magnetism, which are produced either by gestures of the hands, or by magnetized substances, or even by the simple nod of the will expressed in words: convulsions, and various physiological effects which are diverse according to the diverse condition of the sick; a certain state of paralysis and catalepsy, in which the members become rigid and sensibility vanishes; magnetic sleep, in which the magnetized person, although deprived of the use of the senses, nevertheless sees, hears, and speaks, indeed knows marvelous things which before were unknown to him, and perceives actions which are done secretly or far away. - Hypnotism soon succeeded magnetism; its phenomena were described above, n. 134.

¹ Cf. Deleuze, Histoire critique du magnetisme animal, Paris, 1813; Puysegur, Memoire pour servir a l'histoire... du magnetisme, Paris, 1830; J. Braid, Neurypnology, or the Rationale of Nervous Sleep, London, 1843; A. Wood, What is Mesmerism, Edinburgh, 1851; Heidenhain, Animal Magnetism, London, 1880; Perrone, De Virtute Religionis, n. 400 sq.; Encyclopaedia Britannica, word "Magnetism animal"; Gasc-Desfosses, Magnetisme vital, Paris, 1897; Surbled, Morale, t. IV, ch. 6. - Concerning diabolical obsession and possession we spoke in De Deo Creante, n. 95-99. Sometimes, however, certain facts similar to obsession are mere hallucinations. Cf. Veronnet, La possession diabolique, in Revue du Clerge francais, t. XXXVII (1904), p. 570, and t. XXXIX, p. 423.

n. 907.

(b) Modern spiritism² had its origin in the Federated States of America. Already in the year 1832, three boys playing, with a hand placed upon a certain table, made it rotate, and practice of this kind immediately was diffused far and wide through America. But in the year 1848 a new phase of the same thing began in a little town of the State of New York, called Hydesville; namely, in the house which the Fox family, of the Methodist sect, inhabited, knocks and noises were heard: indeed amazed, but not terrified, two young girls who lived there, thinking that a spirit was present, asked from it that it would respond by distinct blows; and this indeed succeeded in such a way that a little afterward they became mediators between spirits and persons who wished to communicate with them. Sometimes also various utensils of the house were thrown here and there, whether in closed rooms, or in the presence of the Fox family. From this the matter became frequent not only in America but in all Europe, and in the years 1852-1854 became common. Everywhere it was noted that the principal phenomena occurred only when certain persons were present; these persons are called media or mediators, since the phenomena are produced only through their mediation. Nor do individual media have equal force or aptitude for accomplishing them, but some are more skilled than others; besides, the same media do not seem equally apt for producing the same effects in any session whatever, but succeed more or less according to various circumstances. - Moreover there were diverse forms of spiritism: for sometimes spirits gave responses through rotating tables, either by striking various blows, or by writing with the help of a pen or stylus, or by the hand of the medium; but sometimes there was a direct evocation and apparition of spirits. All these things indeed were accompanied by various mechanical phenomena, for example of levitation, by which the laws of nature concerning the gravity of bodies seemed to be suspended; luminous phenomena, with flashes and splendors suddenly appearing; or even by noises imitating the whistling of winds or the roar of waters; or by harmonious sounds imitating human voices; physiological phenomena, namely the vital functions being more or less disturbed, but especially the nervous system being more or less shaken and as it were exhausted. Yet it must by no means be doubted that very many frauds have intervened in all these things, and it is often difficult to distinguish the true from the false.³

² E. W. Capron, Modern Spiritualism, Boston, 1855; Edmonds and Dexter, Spiritualism, New York, 1854-57; Allan Kardec, Le livre des esprits, Le livre des mediums, Paris, 1864-1865; O. Brownson, The Spirit Rapper; Crookes, Researches on the Phenomena of Spiritualism; Encyclopaedia Britannica, word "Spiritualism"; E. Meric, Le Merveilleux et la Science, Paris, 1887; id., L'imagination et les prodiges, Paris, 1905; E. Dupouy, Sciences occultes et physiologie psychique, Paris, 1898; Surbled, Spiritualisme et spiritisme, Paris, 1898; Gibier, Le Spiritisme, Paris, Doin, 1904; Grasset, Le Spiritisme devant la Science, Paris, Masson, 1904; Maxwell, Les Phenomenes psychiques, where the phenomena observed by him are described methodically and accurately. - L. Denis sets forth modern theories of spiritism, Christianisme et spiritisme, Paris, Leymarie, 1903; id., Apres la mort.

³ For not a few of the persons who boast that they are media try to deceive not only the simple, but also the learned; others, who are truly media, use frauds to amplify the phenomena which they produce. Cf. Proceedings Soc. for Psych. Researches, VI, p. 253; XIII, p. 45; Maxwell, op. cit., p. 116 and 256-312. Thus, concerning the Fox sisters, certain American physicians said: "The double raps were produced by a rapid movement of dislocation and relocation of the knee" (Maxwell, op. cit., p. 258).

n. 908.

1. Principal phenomena. Among the phenomena which have been scientifically weighed and are thought to be free from fraud, these especially can be enumerated:

(A) Physical phenomena: (a) the noise of a table, whose foot, raising itself and afterward descending, strikes the earth and thus gives responses; these motions and noises sometimes occur not only when the bystanders extend their palms over the table, but also when they have already withdrawn from it.⁴ Sometimes also a rotating table strikes one or another of the bystanders. (b) Objects fixed to the walls, or those which are in the room, fall or are moved confusedly, not without great noise; after some time, all return to their former state.⁵ (c) Sometimes a stool or table, where the medium sits, is raised into the air (which is called levitation), without any cause of motion appearing.⁶ (d) Not rarely flames or lights of diverse color appear in a dark room.⁷ (e) Sometimes human hands, feet, a head appear; indeed, although rarely, an entire human body, ordinarily clothed in long and broad garments, walking, speaking with those present, which leaves a photographic impression of itself, either in paper, or in wax or gypsum, and otherwise can be touched:⁸ these phenomena are called materializations of spirits, because they are thought to be the bodily apparition of some spirit or of the soul of one deceased. But many are persuaded that these spirits are nothing other than human persons who are called media, clothed with special garments and masks; that the matter is thus has been discovered in some cases.⁹

⁴ Maxwell, op. cit., p. 67-85.

⁵ Maxwell reports facts of this kind observed by trustworthy witnesses, op. cit., p. 232-255. To this belong the phenomena which are called haunting, haunted house, concerning which see E. Dupouy, op. cit., p. 273-309; Surbled, Hantise, in Science Catholique, 1899; Civilta cattolica, Serie XVIII, vol. III and IV.

⁶ Maxwell, p. 87-92.

⁷ Maxwell, p. 118-146.

⁸ Maxwell, p. 135-162 and 209-212. - Especially celebrated is the apparition, for three years, of the spirit who called herself Katie King; the very well-known W. Crookes described her various manifestations, who affirms that he observed not a few differences between the bodily form of this spirit and the medium, namely Miss Cook. Apud Dupouy, op. cit., p. 216-231. Yet certain persons think that the most learned Crookes was deceived: thus Davis, op. cit., p. 39-90; the same author explains, p. 224, how in New York those who wish to deceive the common people by apparitions of spirits are taught.

⁹ Cf. Davis, op. cit., p. 163 sq.

n. 909.

(B) Intellectual phenomena. By the blows of a rotating table, or by the writing of the medium, or even by conversation with the same, certain hidden or secret things can be known. (a) Sometimes facts are manifested which occur in a distant place, for example the illness or death of some person;¹⁰ at other times objects are detected which had been lost or placed in a hidden place. (b) Often indifferent things and things little connected among themselves are brought forth; not rarely false things are mixed with true.¹¹ (c) Generally the responses given are accommodated to the mind, disposition, and dispositions of those present; if they are Christians and devout, nothing is said against religion, but rather the doctrine of Christ and worship toward God are commended. But if impious or unbelieving persons are present, certain Catholic dogmas are denied, especially the eternity of punishments, the indissolubility of the matrimonial bond; the name of God is retained, but a little afterward pantheism is proposed.¹² Finally, when men of little honesty are present, shameful things are sometimes brought forth and commended. - But whether secrets of hearts and future events are revealed with certainty is not so certain; for the alleged facts seem to some to be nothing other than those things which probably can be detected or foreseen from things already known.

¹⁰ Dupouy, op. cit., p. 115-126 and 140-143, 151-173; Gurney, Myers, Podmore, op. cit.

¹¹ Maxwell, op. cit., p. 202-212; 242-255.

¹² This is clear, for example, from the works edited by Allan Kardec, Le livre des esprits, Le livre des mediums.

n. 910.

1. Various opinions concerning the cause of these phenomena. Although certain persons still deny most of the facts hitherto described, today they are rather commonly recognized as true by many even unbelievers, except however apparitions of spirits, as is clear from the authors cited, not a few of whom admit no revelation. Nevertheless they are explained in diverse ways:

(a) Some say that all these things are merely natural, although the same cannot be scientifically explained because of the limits of modern science; but as science progresses, the natural reason for these things will at last one day be manifested.¹³ (b) Others, on the contrary, hold that at least the principal and almost all facts of this kind must be attributed to the devil;¹⁴ for, on the one hand, they not only go beyond the laws of nature, but also often contradict them; on the other, they cannot be ascribed either to God or to the good angels, since ridiculous, false things, contrary to faith and morals, are often found mixed with them; therefore they must be attributed to the devil alone.

¹³ Thus, among others: A. Maury, La magie et l'astrologie dans l'antiquite et le moyen-age, Paris, 1864; C. Richet, Preface to the already cited work of Maxwell; Gibier, op. cit.; M. de Rochas, Les etats profonds de l'hypnose.

¹⁴ Franco, L'hypnotisme remis a la mode, Paris, 1891; id., La nouvelle theorie de la suggestion, Paris, 1892; Ch. Helot, Nevroses et possession diaboliques, Paris, Bloud, 1897.

(c) Between these two extremes, not a few Catholics are found who ascribe many of these phenomena to the laws of nature, and only certain ones to a supernatural agent, whose nature, in any case whatever, ought to be judged from the circumstances, according to the laws of the discernment of spirits.¹⁵ And we assent to these. For since new laws of nature, or at least new applications of the same, are detected daily, and on the other hand supernatural agents usually intervene rarely, a fact often occurring can be held as natural, probably at least, as long as the contrary is not morally certain. Ferraris had already wisely observed this.¹⁶

¹⁵ Thus Meric, Le merveilleux et la Science, and in the periodical La Revue du monde invisible; Coconnier, L'hypnotisme franc; P. G. Moreau, L'hypnotisme, etude scientifique et religieuse, Paris, 1891; Guibert, Etude sur l'hypnotisme; Surbled, Spirites et Mediums; id., Les Frontieres du surnaturel; Lescoeur, La Science et les faits surnaturels contemporains, Paris, Roger, 1900; P. de la Barre, L'ordre de la nature et le miracle; P. Grasset, L'hypnotisme et la suggestion, Paris, 1903; id., Le spiritisme devant la Science, 1904.

¹⁶ Ferraris, Prompta Bibliotheca, word "superstitio."

n. 911.

1. The more probable opinion is proposed. (A) Moreover the opinion which we defend seems clearly to be inferred from various responses of the Holy Office concerning magnetism.

Thus, on June 23, 1840, the Sacred Congregation of the Holy Office, to the question whether magnetism, taken generally and in itself, ought to be considered licit or illicit, responded: "Every error, sortilege, and explicit or implicit invocation of the demon being removed, the use of magnetism, namely the mere act of applying physical means otherwise licit, is not morally forbidden, provided it does not tend to an illicit end, or in any way depraved. But the application of principles and means purely physical to things and effects truly supernatural, so that they may be physically explained, is nothing but an altogether illicit and heretical deception."¹ From this it is clear that not every species of magnetism (say the same of hypnotism) is condemned, but only that by which effects truly supernatural are expected from merely physical means. Moreover what those supernatural effects are is declared in the Encyclical of the Holy Office, issued on Wednesday, July 30, 1856, and sent to all Bishops: "Although by this general decree the licitness or illicitness in the use or abuse of magnetism is sufficiently explained; yet the malice of men has so increased that, neglecting the licit pursuit of knowledge, and rather pursuing curious things, with great loss of souls and detriment to civil society itself, they boast that they have obtained a certain principle of soothsaying and divining. Hence, by the tricks of somnambulism and clear vision, as they call them, little women, carried away by gestures not always modest, babble that they see all invisible things, and undertake discourses about religion itself, evoke the souls of the dead, receive responses, detect unknown and distant things, and rashly presume to exercise other superstitious things of this kind, certain to obtain great gain for themselves and their masters by divining. In all these things, whatever art or illusion they may finally use, since physical means are ordered to non-natural effects, there is an altogether illicit and heretical deception, and scandal against the honesty of morals."²

¹ Collectanea S. C. de Prop. F., n. 1743.

² Acta Sanctae Sedis, t. I, p. 177; Collectanea, n. 1754.

n. 912.

(B) But if we descend to particulars, these things can be established:

(a) When there is question of merely physical phenomena, such as rotations of tables, blows, various motions even of levitation, they are not to be attributed to a preternatural agent, unless it is morally certain that these same things, from various circumstances, evidently contradict the laws of nature. For many today probably think that there is in the human body, especially of certain persons in whom the nervous system preemininently stands out, a certain fluid, analogous to the magnetic or electric fluid, which can be projected outwardly and influence surrounding objects, either by immediate contact, or by mediate contact transmitted through the ether;³ and thus, at least hypothetically, the blows and movements of rotating tables can be explained.

³ To the point S. Cox, apud Davis, op. cit., p. 293: "The theory of psychic force is simply to recognize a fact almost indisputable under some respects, but still imperfectly known under others. This fact establishes that at an indefinite distance from the body of certain persons, having a special nervous organization, there exists a force producing, without the aid of muscles, a particular action capable of giving motion or making solid substances move, and of producing sounds in these same bodies."

n. 913.

(b) The same can be said concerning intellectual phenomena which do not transcend the intellectual powers of those present and of the medium; for if, under the influence of the medium, responses are given, they certainly do not proceed from the table itself, nor necessarily from a supernatural agent, but only from the very mind of the person who, by force of the fluid emitted by him, directs the motion of the table. - On the contrary, however, if the phenomena denote knowledge of things which surpass the capacity either of the medium or of those present, they ought to be attributed to a supernatural agent; such are, according to the Roman Ritual, "to speak with many words in an unknown tongue, or to understand one speaking; to disclose distant and hidden things; to show powers above the nature of one's age or condition; and other things of this kind, which, when several concur, are greater indications." From this it follows that generally not one of these indications suffices for producing moral certainty, but several are desired. As to speech in an unknown tongue, it is not enough, in a state of feverish excitement, to recite certain words which were heard formerly, but it is necessary that someone indubitably show that he has suddenly learned or truly understands a language which he by no means knew. As to distant and hidden things, it is not enough to conjecture them, or even to see something about them in a certain state of hyperesthesia;⁴ but, if things which can be known only by revelation or inspiration are distinctly manifested, such as secrets of hearts, future events, and indeed not conjecturally, but with certainty, this must be ascribed to a supernatural agent. But what kind of agent this is cannot be defined except from all the adjuncts, from object, end, and circumstances, by investigating whether all these things tend to good or to evil.

⁴ For certain facts of telepathy or clear vision, which occur transiently in a state of hyperesthesia (that is, abnormal sensibility), are not wholly certain indications of supernatural intervention.

n. 914.

1. Practical conclusions. Whatever may be the case concerning the nature and cause of these phenomena, these things seem to be established in practice:

(A) The faithful are carefully to be turned away from the use of magnetism, hypnotism, and spiritism for the sake of mere curiosity; for it usually disturbs the nervous system and prepares the way for neurasthenia and hysteria, concerning which above, n. 130-131; besides, it favors superstition, and turns the mind away from the practice of true religion, insofar namely as those who are addicted to these extraordinary things neglect the ordinary duties of Christian life as too common; not rarely it stirs up dissensions between persons and families, by spreading suspicions or defamations; sometimes it also harms good morals, insofar as young persons of different sex are present at these gatherings, and seek responses from the medium which are less honorable.

n. 915.

(a) Hence, on July 1, 1841, the use of magnetism was declared illicit, as it was being expounded by the Bishop of Lausanne; and among other things this was being expounded:⁵ the magnetized person, who is generally of the female sex, questioned about her own illness and the illness of persons absent and entirely unknown to her, although evidently unlearned, most accurately states anatomical matters; she points out the cause, seat, nature of internal diseases in the human body, which are most difficult for experts to know and define, and unfolds their progress, variations, and complications, and this by proper terms; often also she exactly pronounces the duration of the said diseases, and prescribes the simplest and most efficacious remedies. If the hair of an absent person is placed against the palm of the magnetized woman, she immediately declares whose hair it is, where the person to whom it belongs now is, what he is doing, and discusses his illness no otherwise than if, after the manner of physicians, she herself were looking within the body. With covered eyes she can read a book or manuscript, open or closed, placed upon the head or stomach. - Deservedly indeed the use of such magnetism was prohibited, since, from the things set forth, it is very dangerous and can be attributed either to fraud or to the devil; in either case the simple are deceived, are made prone to vain superstitions, and, while they intend to be cured, can contract graver diseases.

⁵ You have the complete petition apud Gury-Ballerini, n. 280.

n. 916.

(b) The indiscriminate use of hypnotism likewise is illicit, because, as physicians admit, unless it is cautiously applied by honorable and skilled men, it brings in almost the same dangers as magnetism in both the physical⁶ and moral order, insofar namely as the hypnotized person, losing the use of reason for some time, depends wholly, as to the exercise of his own activity, upon the nod of the hypnotizer and is subject to his dominion. But if it is applied within its own limits, without any intention of rashly knowing hidden and future things, by physicians or physiologists, both skilled and honorable, with due caution, and for a grave cause, it is not in itself illicit.⁷ For, according to Catholics who have investigated these things, hypnotic phenomena which are certain do not seem to go beyond the powers of the natural order; on the other hand, the temporary privation of the use of reason can be permitted for a grave cause, as indeed sleep induced by ether is permitted; moreover abuses which can arise from this can be forestalled by due caution; indeed some utility can arise from the prudent use of hypnotism, not only as to the cure of diseases, but also as to the correction of depraved habits: for experience shows that certain young men, given to drunkenness and lust, have been corrected somewhat by mental suggestion prudently applied.⁸ Therefore hypnotism is not illicit in itself, but, as dangerous, is to be applied only cautiously. - Besides, the good effects described above are produced more prudently, without disturbance of the nerves, by suggestion in the state of wakefulness.⁹

⁶ Grasset, L'hypnotisme, p. 352-369; Coconnier, op. cit., p. 155-158.

⁷ Lehmkuhl, n. 994, note 1; Ballerini-Palmieri, n. 365; Coconnier, p. 260 sq.

⁸ Coconnier, op. cit., p. 215 sq. - In truth, the Holy Office, July 26, 1899 (Collectanea, t. II, n. 2061), responded that new experiments can be tolerated, after a protestation that one wills to have no part in preternatural facts has been made, provided danger of scandal is absent, and there is not question of facts which certainly go beyond the forces of nature.

⁹ Cf. Grasset, La Psychotherapie, in Revue des Deux Mondes, Sept. 15, 1905, p. 350.

n. 917.

(c) But spiritism, or the evocation of spirits, when it truly happens, is a superstition illicit under grave sin; for good spirits are not accustomed to appear to men, unless they are sent by God for promoting His glory; therefore, if sometimes spirits seem to favor human curiosity, they certainly are not good, but evil. Hence it is necessary to exhort the faithful that for no reason, not even from curiosity, should they assist at gatherings where the phenomena of spiritism are exhibited. And so the Holy Office, on April 24, 1917, declared that it is not licit, through a Medium or without a Medium, hypnotism being applied or not, to assist at spiritistic manifestations, even those bearing before themselves the appearance of honesty or piety, even with tacit or express protestation that one wills to have no part with malign spirits.

n. 918.

(B) But if there is question of expert men who wish scientifically to weigh psychic and biological phenomena, so that, insofar as can be done, the laws of nature may be better known, they certainly can carry out those experiments which are necessary for the scientific investigation of the matter, provided supernatural intervention is not sought, and provision is made for the modesty and health of the media.

Koch–Preuss

Antony Koch; adapted and edited by Arthur Preuss — 14 passages

Vol. IV, Pt. II, Ch. VI, Section 2: Superstition in the Natural Order

n. ¶12.

g) SPIRITISM.—Closely allied with animal magnetism and hypnotism is Spiritism, which is therefore commonly treated under the same general heading by theologians and in the decisions of the Roman Congregations. Spiritism may be defined as the belief that the living can and do communicate with the spirits of the departed and receive certain information from them. Though Fr. Thurston has recently tried to justify the use of the name Spiritualism for this movement, we agree with Dr. Pace that Spiritism “should be carefully distinguished from Spiritualism, which is the philosophical doctrine holding, in general, that there is a spiritual order of beings no less real than a material, and, in particular, that the soul of man is a spiritual substance.”⁸

⁸ Catholic Encyclopedia, Vol. XIV, p. 221.

n. ¶13.

a) This is not the place to describe the phenomena of Spiritism or to give an account of its history. In some form or other it is as old as the human race.⁹ Modern Spiritism dates from the year 1848, when the Fox family, at Hydesville, N. Y., first began to hear strange “knockings,” and then received messages. Catherine and Margaret Fox were the first “mediums.”¹⁰ Since then the phenomena have multiplied and there are hundreds, nay thousands of mediums in all civilized countries receiving “messages from the other world.” Modern Spiritism has passed beyond the limits of a merely popular movement and challenges the attention of scientists, among whom it has brought about serious divisions. For those who denied the existence of a soul distinct from the body it was a foregone conclusion that there could be no communication between the dead and the living. This view derived plausibility from the innumerable cases of fraud which were brought to light upon closer examination of the methods employed and of the mediums themselves.¹¹

⁹ W. R. (“Dean”) Harris, Essays in Occultism, Spiritism, and Demonology, St. Louis, 1919; Catholic Encyclopedia, art. “Necromancy,” Vol. X, pp. 735 sqq.

¹⁰ On Horace Greeley’s view of their doings (he knew them well), see H. Thurston, S.J., A Sober Condemnation of Spiritualism, London 1920 (C. T. S. pamphlet).

¹¹ Dr. Pace in the Catholic Encyclopedia, Vol. XIV, p. 222.

n. ¶14.

β) The phenomena of Spiritism are partly physical and partly psychical. The physical phenomena appear as effects produced in physical substances and often occur in connection with external objects. They may be divided into two groups, one of which includes mainly such effects as locomotion, counteraction of gravitation, and percussion, or, in general, the application of a seemingly physical force to objects, while the others embrace phenomena suggesting a more profound alteration in physical nature or implying the conveyance of intelligence by physical means.¹² The phenomena of the first group consist of movements of inanimate objects, apport, change in weight, levitation, touches and sounds, while the second group includes elongation, ability to touch burning substances, production of inanimate substances, materialization, impressions, spirit-photography, direct spirit messages, spirit voices, etc.

¹² J. Liljencrants, Spiritism and Religion, p. 45, New York 1918,

n. ¶15.

The psychical phenomena show a different aspect. They are of the mental order and can be verified only from the accounts of those who claim to have experienced them. Automatic writing and speaking constitute the main and most interesting phenomena of this group. γ) That some of the physical as well as psychical phenomena of Spiritism are real, admits of no doubt. Even Dr. Liljencrants, who tries to explain most of them by an appeal to automatic activity, secondary personality, subliminal memory, telepathy, and so forth, acknowledges it to be “possible that in individual cases there has actually been present an influence from a spirit world,” and that this element must be diabolical, since “the assumption that God would allow departed human beings, whether in a probationary state or after they have attained their super- natural end, to cause the phenomena presented by Spiritism, is . . . preposterous.”¹³ That the devil, with the permission of God, can produce such phenomena is a thesis which can be theologically demonstrated. All Catholic theologians who have treated of the subject uphold the view that where a preternatural element is found in Spiritism, it is to be referred to evil spirits and not to departed human souls.¹⁴

¹³ Op. cit., pp. 268 sq.

¹⁴ Op. cit., p. 269.

n. ¶16.

δ) This unfavorable view is confirmed by the character of the alleged spirit messages and by the fact that such eminent modern Spiritistic writers as Sir Oliver Lodge and Sir Arthur Conan Doyle herald these messages as a “New Revelation,” which contradicts the old in all its vital points. Mr. J. Godfrey Raupert summarizes the content of this “New Revelation” from the writings of its principal prophets as follows: The New Revelation claims to be divine and authoritative. It asserts that man has not fallen into sin; that the Incarnation and death of Jesus Christ were in no sense an atonement; that death does not fix man’s destiny, but the undeveloped soul, after being separated from the body, passes into a temporary penal state, which becomes a means of its development and education.¹⁵ These teachings, as the same writer points out, are wholly subversive of historical Christianity and therefore must come from some one who is a liar and a deceiver.¹⁶

¹⁵ The New Black Magic and the Truth about the Ouija-Board, New York 1919, pp. 19 sqq.

¹⁶ Op. cit., pp. 24 sq.

n. ¶17.

ε) The evil tendency of modern Spiritism was perceived from the beginning by the Church authorities. As early as June 25, 1840, the Congregation of the Inquisition, having animal magnetism in mind, decreed as follows: “Where all error, sorcery, and invocation of the demon, implicit or explicit, are excluded, the mere use of physical means which are otherwise lawful, is not morally forbidden, provided no unlawful or evil results are intended. But the application of purely physical principles and means to things or effects that are really supernatural, in order to explain these on physical grounds, is unlawful and heretical.”¹⁷ This decision was reiterated on July 28, 1847. A further decree, issued on July 30, 1856, after mentioning discourses about religion, evocation of departed spirits, and “other superstitious practices,” exhorted the bishops to put forth every effort for the suppression of these abuses, “in order that the flock of the Lord may be protected against the enemy, that the deposit of faith may be safeguarded, and that the faithful may be preserved from moral corruption.”¹⁸ On March 30, 1898, the Holy Office condemned Spiritistic practices, even when intercourse with the demon was expressly disavowed and communication sought with good spirits only.¹⁹ On April 24, 1917, the same sacred Congregation forbade even passive assistance at Spiritistic séances.²⁰ A little later the question was proposed, whether it was permissible to take part in any Spiritistic communications or manifestations, even of a genuine and reverential nature, either by interrogating “souls” or spirits, or by listening to their answers, or as a simple spectator, tacitly or expressly protesting that one wishes to have nothing to do with malign spirits. The answer was, “Negative in omnibus.”²¹

¹⁷ Cfr. Catholic Encyclopedia, Vol. XIV, p. 224.

¹⁸ Ibid.

¹⁹ Liljencrants, Spiritism and Religion, p. 280.

²⁰ Op. cit., p. 281.

²¹ Text of the decree in the Ecclesiastical Review, August, 1917, p. 186, and in Liljencrants, op. cit., p. 281.

n. ¶18.

Whether this decree forbids laboratory work with entranced persons, if conducted without reference to spirits of any kind, is doubtful.²²

²² Liljencrants, op. cit., p. 281.

n. ¶19.

The basic malice of Spiritism is to be found in its opposition to the virtue of religion. It explicitly attributes to creatures what belongs to God. ‘There is another and secondary objection to Spiritistic practices, and that is, that they presuppose explicit or implicit commerce with the devil.²³

²³ J. B. Ferreres, S.J., Compendium Theologiae Moralis, Vol. I, 9th ed., pp. 247 sq.

n. ¶20.

h) THE OUIJA BOARD.—This is a simple con- trivance, by means of which messages are obtained that have the appearance of coming from the spirits of the dead. According to Mr. Raupert,²⁴ who is thoroughly familiar with its workings, the ouija board (also called planchette), in the beginning, before the mind of the experimenter has attained any great degree of passivity, gives out messages which are wholly normal and drawn from the slightly awakened subconscious mind. Sometimes the messages appear to come from an independent personality, such as the spirit of a deceased friend or relative. But so long as the statements made contain no matter foreign to the mind of the experimenter, and no answer to a question that might not have been projected from the subconscious storehouse of his own mind, there is no valid reason for assuming the presence of an outside intelligence. In proportion, however, as the mind becomes more passive and lethargic, the phenomenon begins to change its character, and imperceptibly passes from the natural into the preternatural. Here and there a message is jerked in, which is startling and seen at once not to be a part of the experimenter’s mental outfit. Events happening at a distance are accurately reported and commented upon, disclosures are made respecting the character and doings and intimate personal af- fairs of persons not known to the experimenter. Messages are given, clearly and conclusively indicating knowledge and information beyond the reach of the writer’s own mind, and they are conveyed in a form and manner suggesting the presence of a critical and observant mind and of a judgment quite at variance with that of the experimenter. When further questions are asked, the answer generally is that the spirit of some departed friend or relative is present, that he has discovered this simple means of communication, and is eager to cultivate intercourse with the living for the benefit of the experimenter and of the human race at large.

²⁴ The New Black Magic, pp. 207 to 234.

n. ¶21.

The experimenter, fascinated by these communications, and convinced that he has come upon a great and valuable discovery, readily adopts the advice given and resorts to the ouija board habitually and systematically. . When trust and confidence have been secured, the spirit will slowly begin to undermine the Christian belief of the experimenter, deny the divinity of Christ, the authority of conscience, and the reality of the judgment to come. It will feed the mind with empty platitudes, very acceptable to the natural man, but ultimately in contradiction with the fundamental truths of the Christian religion.

n. ¶22.

Perhaps the most conclusive proof that the spirits communicating through the ouija board are evil is to be found in the physical, moral, and mental effects which the practice has upon the experimenter. Mr. Raupert sums up the testimony of many scientific students of the subject in a series of paragraphs of which the following is the gist: Persons habitually and systematically using the ouija board, or planchette, or similar automatic devices for obtaining spirit messages, after a time experience a peculiar condition of lassitude and exhaustion, often accompanied by severe pain at the top of the spine and gradually spreading over the entire brain. This state of prostration is attributable to the fact that in order to obtain the movements of the board, vital or nerve energy is withdrawn from the organism of the experimenter, often out of all proportion to his or her physical health and constitution. In professional mediums, who practice their power incessantly and for pecuniary gain, this prostration is apt to be so great that they become complete nervous wrecks after a time. The inexperienced experimenter scarcely ever attributes this condition to the true cause, and it is difficult to convince him that a practice seemingly so harmless, could be attended by such bad effects. If the experiments are continued, the general health begins to fail, there manifests itself a kind of apathy and weariness which unfits the person for the ordinary duties of life, deprives him of all interest in them, and is only relieved by the ouija board. Communication with the “friends” in the unseen world now becomes the one exciting and all-absorbing interest and occupation to which all other duties and interests are subordinated. In proportion as physical vigor, and with it the power of resistance, decline and passivity and apathy increase, the “spirit” gains closer access to the mind, directs and influences its operations, and, in course of time, obtains complete control of it. The mind becomes more and more susceptible to suggestion and less and less able to discriminate and resist. The messages come with greater regularity, but their moral tone declines. They become distinctly immoral and mischievous in aim and character. The Christian law is ridiculed and Christian customs and practices are declared to be old-fashioned and out of date. As the “psychic development” advances, the entire mental and moral nature of the experimenter becomes disordered, and he discovers to his cost that, whilst it was an easy thing for him to open the mental door by which the mind could be invaded, it is difficult if not impossible to expel the invader and shut that door. The final result is a pitiable condition of mental and moral collapse, which often terminates in suicide or insanity.

n. ¶23.

Mr. Raupert merely echoes the warning of such truly scientific and thoroughly well informed scholars as Dr. Mercier in London, Dr. Viollet in France, and the late Dr. Lapponi in Italy, when he cautions against these practices as dangerous to mental and moral health.²⁵

²⁵ Ibid., p. 233.—Father Hubert Gruender, S.J., the well-known psychologist, author of An Introductory Course in Experimental Psychology (Chicago, 1920), explains the first stages of the workings of the ouija board as follows in an article contributed to The Queen’s Work, St. Louis, Mo., August, 1920, Vol. XII, No. 8, pp. 198 sqq.: “In the first stage the person handling the ouija board has no intention to spell out a definite answer to a given question, but he expects a definite answer or he is afraid that a certain answer will be given. In other words, the writing is involuntary but conscious. Under these conditions the heart-shaped table or planchette on the ouija board moves apparently of itself and pulls the hand along. As a matter of fact, however, the hand really pushes the planchette, and invariably in the direction of those letters or signs which are in accord with the expectations or fears of the operator. Involuntary movements of this kind are due to what may be appropriately called the ‘motor power’ of images. What is meant by the phrase is simply: When we imagine a familiar movement of our body—that is, if we recall how such a movement feels, or how it looks, or how it sounds, these images tend to produce the movement itself. I say they tend to do so; for by an act of the will we can inhibit the gross movement. But the initial movement—the first beginnings of the movement—will occur in spite of ourselves. These initial movements are so slight that they cannot be detected by an ordinary observer. Under laboratory conditions, however, they can be detected with precision. . . . When persons have become accustomed to the use of the ouija board they develop gradually another form of automatic writing. They write not only involuntarily but unconsciously, or, more correctly, subconsciously. In other words, persons in an advanced stage of passivity and mental lethargy communicate by means of the ouija board thoughts which exist only in the subconscious background of their minds and which they could not communicate under normal conditions. . . . There are always a foreground and a background in our conscious experience.” The thousand objects of sense which we see, hear, and feel without being aware of the fact (as the ticking of a clock while we are reading or conversing) “are lost to us as far as our normal conscious experience is concerned,” but “they are not entirely lost. They make an impression on our brain. However faint the traces may be which such impressions leave on the brain, the record is there. And under favorable conditions these experiences can be brought to light again just as truly as a phonographic record can be used to reproduce the musical sounds which made the record. It is particularly under abnormal conditions that such subconscious experiences are revealed. . . . In the case of the second form of ouija-board writing . . . there is a brain record of experiences which never reached the focus of attention; there is the abnormal lethargic condition of the operator of the ouija board, made habitual by long continued dabbling in the mysterious; there is the motor power of images; the neural current discharges into the motor tracts, which lead in the first case to the muscles of the vocal organs, and in the other case to the muscles of arm and hand. . . . Sometimes for persons in this stage of ouija-board writing the images of the words to be spelled out become so vivid as to amount to real hallucinations. Such persons then hear voices. What they write is dictated to them by some mysterious agency. They experience an irresistible impulse to write, and then the ouija board works overtime. When it comes to this, such persons are ripe—or will soon be ripe—for the insane asylum. And this is another danger connected with operating the ouija board. Many of its victims do actually end in the insane asylum.”—See also H. Carrington, The Problems of Psychical Research, N. Y., 1921, pp. 247 sqq.

Vol. IV, Pt. II, Ch. VI, Section 3: Superstition in the Preternatural Order

n. ¶16.

SUPERSTITION IN REGARD TO MAN’S RELATION TO THE SOULS OF THE DEPARTED.—This species of superstition owes its existence to a perversion of the Catholic dogma of purgatory and of the revealed teaching that the living can aid the souls of the dead by prayer and sacrifice. It was an ancient belief that the souls of departed criminals were confined to the place where the crime was committed, or compelled to watch over the treasure they had unjustly obtained, and that these souls could be cited and forced to give up their hidden riches by the use of magic formulas and the performance of certain acts which atoned for their crimes. To this class of superstitions belong, e. g., the so-called sacrifices for the dead, the invocation of spirits, digging for treasure, etc. They are one and all sinful, first, because they are opposed to the truth that God’s vindictive justice works itself out fully, not in this world, but in the next,¹⁶ and, secondly, because they evince an unwholesome desire for unearned wealth.

¹⁶ Cfr. John III, 17.

n. ¶17.

On Spiritism proper, see supra, pp. 280 sqq.

Vermeersch, Theologia Moralis

Arthur Vermeersch, S.J. — 5 passages

Vol. II, Bk. II, Tr. II, Ch. I, Art. II, § 4. On Modern Spiritism

n. 247.

I. Notions. By the name spiritism strictly comes the formal evocation of spirits of the dead, who: a) perform various wonders: noises, rotations of tables, blows, the sound of musical instruments which are moved by no hand, writings which you would call automatic, material apparitions, sometimes preserved by a photographic image ¹, "levitations" by which persons or things are lifted into the air at a certain distance from the pavement; b) and especially satisfy the curiosity of those questioning, by giving various pieces of knowledge concerning the dead, concerning the other life, concerning hidden things, concerning remedies to be applied, concerning future contingents.

In a broader use now, spiritism means the same phenomena, for example answers through blows of tables, obtained without formal or express evocation of spirits.

Often, however, a medium is employed, or, according to the strict notion, a suitable person, who carries mandates between the living and the dead and brings them back. Hence, if we speak properly, no one is or is judged to be a "medium" except one who is the instrumental cause of another agent. But effects whose principal cause is, or is thought to be, another agent endowed with intellect and will are called psychical, or metapsychical, on account of their origin or because they are or are judged to have proceeded from another soul; while those effects are called physical which the medium works as principal cause (cf. Heredia, Spiritism and Common Sense, p. 54).

Some "medium" persons are public, or of public use, who, presenting themselves on every occasion, have acting as a medium almost as their art; others are only of private use.

II. Historical. Already from remote antiquity, men were accustomed through a pythoness, or a person who was judged to have a python, to question the dead concerning various hidden things. Sacred Scripture offers us an example in I Samuel, or Kings, c. 28, vv. 6-19; in this place Saul, after having consulted the Lord in vain, goes to a pythoness, who, at the king's request, raised up Samuel that he might instruct Saul concerning the future event. But a threefold explanation of that fact is proposed. Most of the holy Fathers, St. Augustine remaining doubtful, think that the devil appeared in the figure of Samuel; afterward, from the time of the Protestant pseudo-reformation, Catholic writers judged that Samuel, in reality, with the Lord permitting, appeared; nor were those lacking who ascribed the whole matter to the fraudulent arts of the pythoness.

A certain Swedenborg (1688-1772) is reported to have been the forerunner of modern spiritism, who in the year 1715 declared at London that he had had a vision, after which he was able to enter into habitual commerce with spirits, the fruit of which was a Protestant sect. But he is rather to be called a visionary, whose methods are too distant from modern evocations. Wherefore they rather refer the origin of present spiritism to the mysterious noises which, in a country house of the place Hydesville in North America, heard in the year 1847-1848 by the daughter Fox, impelled her to ask whether perhaps the noises were to be attributed to the spirit of some deceased stranger. After an affirmative answer had been received, she herself and her sister began to try communications with spirits, on account of which the two daughters soon obtained universal celebrity. In the year 1888, however, one of the sisters confessed that all things had been fictitious, and that the credulity of the mother had given occasion to the fraud (cf. Heredia, op. c., pp. 11-14).

Thence the use of communicating, truly or apparently, with so-called spirits began to be spread, so that in the United States of America and in the Canadian region there are many thousands of thousands of associates (Roure, Le merveilleux spirite, c. 12). For already in the year 1900 the association of the United States and Canadian region (National Spiritualistic Association of America) had declared that there were there 10,000 mediums, 350 preachers devoted to propagation, and 82 temples.

For spiritism has grown into a religious sect, which, resting upon a scientific demonstration, as they assert, takes its beginning from communication between the living and the dead, and receives from them its dogmas: infinite divine intelligence; permanent personal identity after death; denial of eternal punishments; and so forth.

III. Harms. Besides the heretical persuasions which occur there, assiduous presence in spiritistic meetings excites the phantasy, disturbs the mind, makes men prone to cultivate superstitions. And serious evocation of spirits makes the one evoking guilty of formal superstition. Therefore spiritism is connected with the worst moral consequences, so that at least for this reason, even if the devil has not seized the hand of the one writing answers, spiritism, like every heresy, can deservedly be called a diabolical work ¹.

IV. Objective interpretation of things. First, those who examine the alleged things with a mind empty of prejudices come more and more to this conclusion: that most wonders are to be attributed to the accustomed frauds and conjurers' collusions. On this matter agree the Rev. Fathers Roure in France (Le merveilleux spirite. Le spiritisme d'aujourd'hui et d'hier); Thurston, in England (Month, 1917, p. 226 ff., "Spirit phenomena"); Zacchi, O. Pr., Lo spiritismo e la sopravvivenza dell'anima, in Italy; and, in the United States of America, Heredia, S.J., who detected the very tricks which "mediums" use, so that he was able to imitate the greatest wonders; and in the book Spiritism and Common Sense, reveals several arts, also demonstrates how men skilled in the sciences are less suitable for discerning those frauds, and recounts several confessions of "mediums" who, after they had obtained the greatest fame for themselves, confess that they were deceivers ¹. Wherefore someone could write: the more you explore the facts, the less wonderful they appear.

As to those things, few in number, which have truly happened without conjurers' arts, writers go off into four opinions. Some, among Catholics, impute almost all things to diabolical intervention, abusing this principle: that all things are to be judged diabolical from presumption if certain things are demonstrated to be diabolical. To this saying P. Zacchi, op. c. XII, opposes this: "Because some rare spiritistic phenomenon shows itself refractory to every naturalistic explanation, it is not permitted to affirm, as is done by many, that all the phenomena of spiritism, without distinction, are due to extra-natural causes." - Others, "spiritists," proceeding from this beginning, that besides the material body and the soul there is some more subtle body, the sidereal body, by which the soul communicates with exterior things, attribute those same things to the souls of the dead, which, through the sidereal, astral body possessed by a "medium," whose force is increased by the spectators, perform those exterior actions. Others think all things to be natural; but they are explained by cryptomnesia, unconscious memory, telepathy, and a certain bodily power not yet well known, which has been ascribed by some to a certain animal magnetism.

Others premise these things: a) We are not rightly permitted, because we lack a modern explanation, to flee to a preternatural origin. How many things remain mysterious in certain facts certainly natural; how many things which formerly would have been held for truly preternatural phenomena today admit scientific formulas! b) Against a preternatural explanation there stand: the perpetual repetition of the same phenomenon in the same circumstances; the necessity of certain circumstances; the limited ratio by which, for example, a person or thing cannot be raised beyond a certain height: for it is clear that a spirit is not subject to physical laws. c) Communication with the soul of the dead, which cannot happen without the permission of God, is indeed rarely permitted; but it cannot in any way be held for normal and ordinary, so that certain commands or ceremonies of ours could determine or induce that communication ¹. Nor do good angels thus become our servants. But with good angels and separated souls excluded, nothing remains except the diabolical preternatural.

With these things posited, this opinion attributes many things to the accustomed frauds and conjurers' collusions; it thinks that many other things have their explanation in the special or morbid state of persons. Certain few things it vehemently suspects betray satanic intervention, while desiring nevertheless a better demonstration of the facts.

Thus the Second Council of Baltimore (T. I, c. 7, n. 36) pronounced: "Indeed it seems well explored that many things which are said to be exhibited in circles of Spiritism as wondrous phenomena, either are altogether fabricated and produced by fraudulent collusion of the operators among themselves, or are chiefly to be ascribed to the imagination of the persons who are called mediums and to the credulity of the spectators, or finally are to be attributed to a certain manual dexterity, such as is used among conjurers. Yet it scarcely seems to be doubted that certain things at least from these are to be traced back to satanic intervention, since they can scarcely be sufficiently explained in another way."

This is also our conclusion. We think these things are usefully to be added. From the Roman Ritual, t. X, c. 1: "Signs of the possessing devil are: to speak in an unknown tongue with many words, or to understand one speaking; to reveal distant and hidden things; to show powers above the nature of age or condition; and other things of that kind which, when very many concur, are greater indications." Those signs remain formally true; but when in reality they are present, that must be judged otherwise than formerly, because of facts recently observed. Since from this it seems reasonable to admit that there are those who sometimes unfold in the body a certain mysterious power; that communications are had through mutual phantastic representations, without oral or written speech; that in some persons there is a certain stupendous power of foreseeing facts ¹, we shall say much more cautiously that communication of an unknown tongue, or one naturally inaccessible, is truly had. - Besides, the Apostle himself already (1 Tim. 4, 7), speaking of errors sufficiently similar to those of the spiritists, warned us to avoid foolish and old-womanish fables, but to exercise ourselves in true piety. And the honor of true religion seems to demand that by the very severity with which we test the facts and then judge them, we show that we have no need at all of miserable spiritistic phenomena for strengthening our faith, but that altogether different rational foundations underlie it; and that we remove the danger of lamentable deceptions, the recent memory of which ought to teach us prudence. Facility of credulity cannot at all be confused with promptitude of Faith.

¹ Cf. Thurston, S.J., The Problem of Materialization, Month, 1922, p. 331; 1923, p. 67 ff.; 227 ff.; 334.

¹ Concerning the harms which are to be feared from spiritistic usages, cf. P. Charles, S.J., [OCR uncertain: A ... de spiritisme], Nouv. Rev. Theol., 1921, p. 113 ff.

¹ Very recently the celebrated Guzik dared to commit himself to be examined by some learned men of the Paris Faculty of Sciences and of the Institute called "College de France," i.e., D. D. P. Langevin, Etienne Rabaud, Laugier, A. Marcellin, I. Meyerson. The experiments, begun November 6, 1923, had their end in the middle of the month of December, so that they were prolonged for six weeks. Thus in the official report inserted in L'Opinion and La Croix, December 21, 1923, they conclude: "The undersigned declare that their conviction is complete and without reserve: the phenomena which were presented to them bring into play no mysterious mechanism. - The medium produces them: by using his elbow for certain contacts applied to the region of the shoulder; - by freeing one of his legs from control: he then realizes movements, contacts, projections of objects by means of this freed member." Cf. also Documentation catholique, 1924, p. 495 ff.

¹ We judge that this also holds concerning the souls of limbo. Thurston, S.J., proposes a wonderful hypothesis on this matter, Communication with the Dead (Month, 1917, p. 139 ff.).

¹ There are in Westphalia persons commonly called Kiekers, who seem endowed with a certain gift of foreseeing things. Cf. Zur Bonsen, Das zweite Gesicht ([OCR uncertain: the opening words of the subtitle] Wirklichkeit und Wesen^†, - [OCR uncertain: Neue Gorres] Freiburg im Breisgau, 1923).

n. 248.

Concerning the morality of use or participation, with religion alone considered,. these things seem to have to be said: 1. It is certainly wrong to cooperate actively in meetings of spiritists, where they contend or desire to become more certain, from evoked souls of the dead, concerning religion itself and the facts of the invisible world. For whether the prodigies are true or fabricated, mere and often foul superstition is exercised in these. Cf. letter of the Holy Office, July 30, 1856. - 2. It would also be superstitious to use those mysterious means for knowing things which certainly transcend human science. - 3. He who, with a mind alien from superstition, so that he repudiates diabolical intervention, is present at experiments either of doubtful nature in themselves or which he himself has persuaded himself are of the natural order, cannot indeed be accused of superstition, but will generally foster evil or dangerous curiosity. - 4. Wherefore on April 24, 1917, in plenary assembly, the Holy Office decreed these things (A. A. S., t. 9, 1917, p. 268): The doubt having been proposed: "Whether it is licit, through a Medium, as they call it, or without a Medium, with hypnotism employed or not, to be present at any spiritistic locutions or manifestations, even those presenting an appearance of honesty or piety, whether by questioning souls or spirits or by hearing answers, or merely by looking on, even with tacit or express protestation that one wills to have no part with malignant spirits. - Negative in all things." - The reason is that even mere witnesses favor an illicit thing, and expose themselves to the useless danger of demoniacal intervention and of their own harm. - 5. This, therefore, is the general rule. But a skilled and sufficiently experienced man who wishes to intervene to detect and denounce fraud, to lessen the fortune of superstitions of this sort and to remove the deception of many, is not merely looking on. Wherefore, provided that he sufficiently removes the scandal of another, we do not think this positively forbidden, especially if the Ordinary judges such a plan opportune. - 6. And because probable arguments and recent discoveries lead to that opinion, that there are certain bodily powers still unknown to us, skilled men are not to be prohibited from carrying out a scientific investigation of them without the scandal of another and physical detriments of body or mind. But here there can be no question of any evocation of spirits. - 7. It would be manifestly impious to adhere to the pseudo-religious sects into which, as we said above, spiritists come together.

n. 249.

Canonical sanctions. Besides the general prohibition of consulting those who were said to possess a python, or diviners (Deut. 18, 11; Levit. 19, 31), the evocation of the dead for learning truth is specially prohibited in Deut. 18, 11 and Levit. 20, 6, 27. - Several canons of the more ancient Councils prohibited consultations of diviners, augurs, and lot. You may see them collected in the Decree of Gratian, Cause III, q. 5, c. 9; C. XXVI, q. 5, cc. 1, 2, 5-10; and in the Decretals, V, 21, c. 1-3. - Pontifical constitutions against sortileges can be read in Ferraris, v. Sortilegium (VII, p. 470). - To these, as to spiritism, were added the decrees of the Holy Office, April 21, 1841; July 8, 1847; May 21, 1856; July 30, 1856; April 2, 1894; April 24, 1917 (here above), which certainly must be circumscribed to meetings where they truly attempt to enter into conversations with the dead or to obtain their manifestation. - The Sacred Penitentiary touched the matter in its responses July 1, 1841 and February 1, 1882 (A. S. S., I, 177). From c. 2325, he who has exercised superstition must be punished by the Ordinary.

n. 250.

On animal magnetism and hypnotic suggestion. At the end of the eighteenth century there was much discussion of a certain mysterious power proper to living bodies, which, because of the magnetic-electric power then discovered, obtained the name animal magnetism. Today various names are used: Od; radiant nervous power; fluidic vital power; psychic power; ideoplastic, teleplastic power (cf. Zacchi, op. c., p. 191); physico-psychical powers: which words explain nothing. It can be admitted that certain mediums are endowed with a power of this sort. They exercise it especially in a special excitation which they call "trance." - They can also undergo hypnotic suggestions; but these are now accustomed to be separated much more from the phenomena of spiritism, so that they rather find a place below, where the care of one's own life and health is treated.

n. 251.

Summary

Superstition is false religion, i.e., a vicious worship of the true God or prohibited worship of a creature, and is said to be opposed to religion by excess.

I. Vicious worship of the true God can be of false signification, as when someone wishes to honor God through the abrogated ceremonies of the Old Law, or through usurped ministry, or through false relics or miracles: this, mortal of itself, can be excused from grave sin by ignorance, simplicity, or lightness of matter; - it is superfluous worship, which sins in mode and circumstance: as if you add certain ceremonies, or trust in the very number of prayers as such: these are thought rather venial. The rude are to be taught concerning the right use of sacred things.

II. Concerning superstitious worship of a creature. In order we shall treat of idolatry, of magic, of vain observance, and of modern spiritism.

On idolatry. Idols signify both false gods and, more properly, their images, statues, symbols. Wherefore idolatry strictly is the worship of latria attributed to a false god or to some image or symbol of him.

Material idolatry simulates worship; formal idolatry truly renders it. Perfect idolatry adores a creature which from infidelity it estimates to be God; imperfect idolatry, from desire or hatred of God, exhibits honor to a creature as to God. Perfect idolatry must be judged objectively, though not always subjectively, at least immediately, graver than imperfect. Material idolatry itself is a grave sin. And vulgar paganism confused the image or symbol with the god itself. In Sacred Scripture, idols are sometimes called nothing, sometimes demons. There was also worship of the principle of evil. Similar things occur today among barbarians.

In a more general acceptance, idolatry designates every vicious worship of a creature. This is already had if you wish to obtain certain things through a creature otherwise than God has ordained. For religion wills that we expect all goods immediately or mediately according to the order pre-established by God.

Through express worship, either knowledge or other effects can be sought, besides general protection. Since, excepting the devil, no other creature invisible to us wills to act while released from dependence on God, an absolute invocation of a creature necessarily terminates in the devil. But express invocation of the devil, by which formal commerce of servitude is entered into with the sworn enemy of God, is to be charged as a grave sin. To express invocation of the devil is referred the more general pact with the devil.

On magic. What formal idolaters contended to obtain by suppliant prayer, magicians contended to obtain by use of mysterious power. He who consciously exercises a power which he at the same time estimates to be preternatural and not proceeding from God, in operating, is subjectively guilty of tacit invocation of the devil, which cannot be excused from grave sin.
On vain observance, or positive use or omission which is inept for the end for which they are employed. Those vain usages, if they are employed as rites of worshiping a creature or obtaining magical power, contain a grave sin of idolatry or invocation of the devil. Employed without firm faith outside an intention of this sort, they are rather venial defects of trust in divine Providence, unless by constant use the distrust becomes grave.

A protestation by which someone excludes commerce with the devil can be overcome by the fact, when someone employs means which he knows are ineffective without diabolical intervention, or when he absolutely wills things which he suspects to be demoniacal. Nor does protestation prevent that, when there is serious doubt, that intervention is permitted. Wherefore a proportionate excusing cause must be present, just as for materially cooperating with those who are subjectively guilty of superstition.

It is not licit to exercise the art of pythons seriously. In admitting dreams, prudent discernment of spirits must be employed.

Certain usages of devotion, innocent in themselves, are mixed with some venial superstition if material circumstances of place, number, or person are held as necessary or infallible. But conjecture concerning propensities from physical signs, or employment of a falsely estimated natural remedy, is empty of superstition. Credulity concerning malefices is rather to be restrained, although malefices can still exist.

On modern spiritism. Spiritism is properly the formal evocation of spirits who do various things and especially teach various secrets, whether a person peculiarly suitable, a "medium," is employed, or direct questioning is made, for example, through blows of a table. Phenomena are distinguished as physical and psychical, from the principal cause operating: psychical phenomena are judged to have proceeded from another soul. There is also a religion of spiritism, which is judged to receive from the dead dogmas stained with errors against the faith. Moreover, frequent use of spiritism begets harmful effects upon the phantasy and the mind, so that it can truly be called a diabolical work. In public meetings of spiritism, at least most of the portents by which bystanders are moved are fictitious. Things which truly happen some attribute to the devil, others to separated souls, others to natural powers. With commerce with separated souls excluded, which God regularly does not permit, most things seem to be ascribed to natural powers, whether already known or probably knowable and to be known. Few psychical things remain, and indeed rather knowledge plainly inaccessible than various wonders, for example "levitations," which bring in a founded suspicion of the devil, insofar as they are established. Cf. Rituale, T. 10, c. 1, n. 3.

It would be wrong to cooperate actively in meetings of spiritists, since in these many truly exercise superstition. And it would be superstitious to use mysterious means for knowing things which certainly transcend human science. He who, repudiating diabolical intervention, is present at experiments of doubtful nature, or which he himself is persuaded are of the natural order, generally fosters evil or dangerous curiosity. Yet skilled men are not prohibited from carrying out, without scandal and physical detriments of persons, a scientific investigation of facts, with every evocation of spirits excluded. Assistance at spiritistic locutions or manifestations was declared illicit by the Holy Office on April 24, 1917. Yet a sufficiently experienced man does not therefore seem impeded from wishing, without scandal and especially after consulting the Ordinary, to intervene to detect and denounce frauds.

Learned theologians are now accustomed to ascribe hypnotic suggestions, as such, to natural phenomena, so that these are rather to be treated below, where suicide, etc., is treated.

Prümmer, Manuale Theologiae Moralis

Dominic M. Prümmer, O.P. — 6 passages

Vol. II, Tr. XI, Sect. II, Q. I, Ch. III, Art. VI, Hypnotism, and Spiritism

n. 520.

520. Magnetism is either mineral or animal. The former is a certain physical force, very similar and closely related to electricity, inhering in certain minerals and metals. Although the intimate nature of this magnetism is still hidden from us, nevertheless from day to day it is employed more and more for the utility of the human race. To treat of this magnetism pertains to the natural sciences, not to moral theology. Animal magnetism, which is also called mesmerism after the physician Francis Mesmer (d. 1815), is a certain force, perhaps subsisting in the nerves of man, suited to curing diseases and producing other material effects by external contact alone. Animal magnetism in our days is often practiced by so-called magnetopaths, and, considered in itself, contains nothing unlawful. For it is nothing other than one of the diverse modes of curing diseases; and just as electrotherapy, homeopathy, hydrotherapy, etc. are objectively lawful, so also is mesmerism, which truly, according to experts in the art, sometimes produces good effects. Per accidens, however, mesmerism is not rarely unlawful, because it is practiced by men who lack due knowledge, good morals, and a right end in acting. Concerning the use of magnetism the Holy Office⁷⁸³ established the following as a general rule: "With every error, sortilege, and explicit or implicit invocation of a demon removed, the use of magnetism, namely, the mere act of employing physical means otherwise lawful, is not morally forbidden, provided that it does not tend toward an unlawful or in any way depraved end. But the application of purely physical principles and means to things and effects truly supernatural, so that they may be explained physically, is nothing but an altogether unlawful and heretical deception." Magnetism is not to be confused with hypnotism, which will be treated below. For in magnetism the use of reason and liberty is never lost; nevertheless, this sometimes happens in hypnotism.

⁷⁸³ On 28 July 1847.

n. 521.

521. On turning tables. Perhaps "turning tables" can also be explained through the assistance of animal magnetism. Behold their manner of operation: several persons, whether men or women (it happens rather rarely that one person alone can produce the same effects), touch some table with the tips of their fingers, arranged in a determined manner. After some time the table begins to move and especially to be agitated by its feet. If it is then established among those present, for example, that one knock signifies affirmative and two knocks signify negative, the table responds by knocks of its foot according to the responses established. These responses are true provided that one of those touching the table knows what ought to be answered; otherwise, they always speak falsely. Certain authors assert that the table suddenly ceases to turn when a blessed object is placed upon it, or that the table gives responses also concerning things altogether occult; this, however, is rightly denied by others, since men above every suspicion firmly contend from their own experience that the table never gives a true response when no one touching it knows the matter asked, and a fortiori that the table never reveals anything altogether unknown.⁷⁸⁴ The phenomena narrated, for example, by Gury-Ballerini⁷⁸⁵ certainly do not occur in six hundred experiments performed; and if they happen in a rare case, they are often nothing other than effects produced by the greatest dexterity of the magnetizer. Therefore, since it is not yet certainly established what precisely is produced through turning tables, they must be judged with great caution. The following seem to be said:

The simple rotation of the table can in some measure be explained from the natural powers of nerves and muscles or of some fluid, whose nature, however, is still hidden from us.
The response of the table to questions known to one or several of those touching it need not be attributed to preternatural powers; for just as the nerves of those touching it can probably produce the rotation itself, so nothing seems to prevent the same nerves from also causing, according to the will of those touching it, a determined number of knocks.⁷⁸⁶
If the table truly gives responses concerning things truly occult, then this is to be attributed to the devil. For without any doubt a material table can give no response of itself; moreover, those present cannot give the response, since, as is supposed, the matter is altogether occult; finally, neither God nor a good angel gives responses of this kind to questions that are often frivolous. It remains, therefore, that the devil mingles himself in it.
Even with responses of the table concerning things altogether occult excluded, the faithful are to be deterred from experiments with turning tables, because, even if more probably no diabolical intervention is present, nevertheless experiments of this kind, far from producing any utility, are accustomed rather to cause several harms; for they excite unhealthy curiosity, foster superstition, and not rarely injure decency and charity.

⁷⁸⁴ Cf. C. Gutberlet, Der Kampf um die Seele (1903), p. 582.

⁷⁸⁵ Comp. theol. mor. I, n. 273ff.

⁷⁸⁶ Thus also Tanquerey, De virt. relig. n. 913.

n. 522.

522. Hypnotism. Although certain authors (for example, Marc) would have hypnotism to be nothing other than a higher degree of animal magnetism, it is more correctly distinguished from it in reality. For animal magnetism can be effected by bodily contacts alone; hypnotism, however, is produced in many other ways, for example, by a fixed gaze upon a shining object, by suggestion, and by other mechanical means; indeed, there are men who, by a certain autosuggestion, are able to transfer themselves into hypnotic sleep. To hypnotism is reduced the so-called suggestion in the waking state (Wachsuggestion), through which hypnotic sleep is not indeed produced, but a man nevertheless necessarily performs the commands of the hypnotizer or suggester.

The effects produced through hypnotism are many and diverse. Dr. Joire,⁷⁸⁷ professor of the Psychological Institute of Paris, enumerates five categories of effects, namely, active suggestion, passive suggestion, somnambulism, catalepsy, and lethargy; but he himself admits that all these categories are not altogether diverse, but are often intermixed. An altogether astonishing effect of hypnotism is somnambulism, in which the hypnotized person is subjected in all things to the will and command of the hypnotizer and, although he seems to be deprived of the external senses, nevertheless sees and hears the hypnotizer, whom he obeys at a nod.

In our days hypnotism is employed for obtaining diverse ends, namely:

by physicians to cure various diseases, especially those of the nerves;
by artists, for example, by a painter to procure for himself a model,⁷⁸⁸ who for a long time retains the same posture immovably, or for a long time expresses the same vivid internal affection by the arrangement of the mouth and countenance;
by judges, that they may elicit useful or necessary confessions from the accused or from witnesses;
by parents and teachers to assist education and eradicate depraved habits; for those things which have been suggested to a hypnotized person, even when the hypnosis has ceased, he is accustomed for at least some time to carry into execution by the force of a certain inclination implanted in him (posthypnotic states);
by curious persons for their own recreation and that of others.

Although certain phenomena of hypnotism are most difficult to explain, nevertheless it is by no means necessary to have recourse to diabolical intervention. The things narrated by certain authors concerning the speaking of unknown languages and concerning wholly extraordinary sciences and notions possessed by hypnotized persons are mere fables, or at least are not certainly established. A certain physician, most distinguished both for knowledge and for good morals, who himself very often employed hypnotism with good effect and who often saw it employed by others, told me that neither he nor anyone else had ever been able through hypnotism to obtain any effect exceeding the natural powers of the hypnotized person; and that, if such exceeding effects are narrated, they are to be attributed solely to the credulity and simplicity of the hearers and to the exceedingly great dexterity of the hypnotizer.⁷⁸⁹ I can assert the same from my own experience.

⁷⁸⁷ Handbuch des Hypnotismus, German translation (1908), p. 31ff.

⁷⁸⁸ Modell [model].

⁷⁸⁹ Tanquerey rightly says (l.c., n. 916): "The hypnotic phenomena which are certainly established do not seem to exceed the powers of the natural order."

n. 523.

523. The liceity of hypnotism. Principle. Hypnotism is not unlawful in itself; often, however, it becomes unlawful because of abuse.

Thus holds the more common opinion today.

The first part is proved: The means employed in hypnotism (and its end) are lawful. Therefore hypnotism is not unlawful in itself. The means employed are suggestions, shining objects, etc., which certainly contain nothing unlawful. Likewise, the ends of hypnotism enumerated above (except perhaps the ends indicated above under nn. 3 and 5) are not necessarily evil and repugnant to right reason. Nor should anyone say that it is not lawful to deprive oneself violently of the use of reason, and much less to subject one's will to the judgment of another. For although these things are true if a sufficient cause is not present, nevertheless, when a reasonable cause exists, nothing prevents someone from renouncing for a time the use of reason and will. Thus, for example, when a man gives himself to natural sleep or when a sick person is placed under narcosis, he also renounces the use of reason and will. There is, however, some difficulty concerning the so-called posthypnotic states. For even after the hypnotism is completed, the will of the hypnotized person remains in some manner under the power of the hypnotizer, whose commands (even from a distance) he is accustomed to fulfill without resistance. Nevertheless, it cannot be said that the hypnotized person has entirely lost liberty, since he not only is able to resist but sometimes in fact resists the command of the hypnotizer. Therefore a more or less vehement inclination is impressed through hypnotism, but liberty is not customarily removed entirely in the posthypnotic state.

The second part is explained: Hypnotism is a land still sufficiently unknown and full of dangers. For sometimes bodily health is not merely not cured by it, but rather is ruined; moreover, the hypnotizer can easily abuse that subjection of the will which remains in some manner even after hypnosis in order to perpetrate crimes. Since these things are so, it is not lawful to use hypnotism except from a proportionately grave cause and with all precautions employed so that abuse may not be possible. There are several authors who absolutely forbid the use of hypnotism, such as Ballerini-Palmieri,⁷⁹⁰ Bucceroni,⁷⁹¹ and Aertnys;⁷⁹² but several others, such as Berardi,⁷⁹³ Génicot,⁷⁹⁴ Lehmkuhl,⁷⁹⁵ D'Annibale,⁷⁹⁶ Noldin,⁷⁹⁷ and Coconnier,⁷⁹⁸ hold it lawful under certain conditions. The response of the Holy Office concerning hypnotism, dated 26 July 1899, is to be noted: "As regards experiments already made, they can be permitted, provided that the danger of superstition and scandal is absent, and that in addition the petitioner is prepared to abide by the commands of the Holy See. As regards new experiments, if there is question of facts which certainly exceed the powers of nature, they are not lawful; but if this is doubted, they are to be tolerated after a protestation that one wills to have no part in preternatural facts, provided that the danger of scandal is absent." From this response it plainly appears that the Holy See does not condemn hypnotism as simply unlawful, but determines only the conditions under which experiments of this kind can be performed lawfully.

Note. The salutary effects of hypnotism are being called more and more into doubt by more recent physicians, at least if it is carried as far as somnambulism. For it is now sufficiently established that the salutary effects obtained through hypnotism are often of brief duration, but that afterward the apparently cured disease returns, and indeed in a more vehement degree.

⁷⁹⁰ Opus theol. II, tr. 6, n. 101 (ed. 1890).

⁷⁹¹ Theol. mor. I, n. 485.

⁷⁹² Theol. mor. l. 3, n. 32. Aertnys nevertheless permits hypnotism to be employed by a trustworthy physician for producing natural effects alone.

⁷⁹³ Praxis confess. I, n. 484. Nevertheless, the author's mind is not so clearly established.

⁷⁹⁴ Theol. mor. I, n. 273.

⁷⁹⁵ Theol. mor. I, n. 502.

⁷⁹⁶ Summula theol. mor. II, n. 43.

⁷⁹⁷ De praeceptis n. 749.

⁷⁹⁸ L'hypnotisme franc, p. 260ff. Above the others, this author is to be consulted in this matter.

n. 524.

524. Spiritism (which is also sometimes called spiritualism) is taken either in a broad sense, and then also the phenomena of turning and responding tables pertain to spiritism; or in a strict sense, and then it is unlawful conversation with spirits of another world. When this conversation takes place by means of hypnotism, then the phenomena of hypnotism and spiritism are present together. Sufficient has already been said above concerning hypnotism. In spiritism strictly so called, spirits of another world are evoked, especially known deceased persons. The spirits evoked sometimes produce the so-called "materialization," that is, they appear in a sensible and visible form, so that their photograph can be taken. In present times spiritism is spreading widely. It is said that a special chair of spiritism has been established at the University of Philadelphia, and several periodicals spread spiritism daily. So-called spiritistic mediums, that is, persons having a special aptitude for conversing with spirits, are customarily employed; by falling into a certain artificial sleep (which is called trance), they produce a materialization of spirits. It has been proved several times that the most celebrated spiritistic mediums⁷⁹⁹ were base impostors who with great dexterity produced astonishing effects, but by natural powers alone. There are those who call all spiritistic phenomena fabrications and deceptions; and indeed a strong suspicion of deception ought to arise from the fact that all spiritistic sessions are customarily held under uncertain and unclear light. But why do spirits so fear full light?

⁷⁹⁹ For example, Slade, Florence Cook, Rothe, Eusapia Palladino, etc.

n. 525.

525. Morality. Spiritism strictly so called, that is, artificial and vain conversation with spirits of another world, is altogether unlawful.

For the phenomena of spiritism are either true or fictitious. In either case, however, spiritism is unlawful. For in the first case spiritism is nothing other than vain observance joined with divination, namely, with pythonism or necromancy. It is established with moral certainty that those apparitions and responses are not to be attributed to a natural cause, but to a preternatural being. Now that being most certainly is neither God, nor a good angel, nor a saint, since these do not cooperate with spiritistic vanities and impieties, especially since things contrary to religion and good morals are not rarely uttered. Therefore spiritistic apparitions, if they are true, are in fact diabolical, and consequently cause unlawful commerce with a demon. But if the phenomena are false, as happens in most cases, spiritism still seems to be unlawful, because it is accustomed to provide grave scandal, to lead many into error, to harm true religion, and to bring altogether no utility; nor has it brought any true utility up to the present. Therefore it is never lawful to conduct spiritistic experiments, although every agreement with a demon is excluded and only commerce with a good spirit is intended. To this pertain the responses of the Holy Office dated 1 April 1898 and 27 April 1917.⁸⁰⁰

A fortiori, it is not lawful to serve as a medium in spiritistic experiments. When scandal and cooperation are absent and every approval of spiritism is excluded, it is indeed unlawful, but does not seem to be a grave sin, sometimes to watch spiritistic experiments, even from mere curiosity; indeed, attendance seems lawful if it is done with the intention of detecting the frauds of spiritists.⁸⁰¹ For it is established that very many of those experiments are effects produced by the dexterity of men; on the contrary, it is not certainly established that even one phenomenon has been produced by the devil. Therefore, according to the rule given above by the Sacred Congregation, in a doubt whether some effect is from a natural or a preternatural cause, the phenomena of spiritism can be ascribed to natural causes.

⁸⁰⁰ "Titius, with every agreement with an evil spirit excluded, is accustomed to evoke the souls of the dead. He proceeds thus: while he is alone, without first doing anything else, he directs a prayer to the leader of the heavenly host, that through him he may obtain the faculty of communicating with the spirit of such a determined person. He waits a little; then, while he presents his prepared hand for writing, he perceives it to be moved, from which he becomes more certain of the presence of the spirit. He sets forth what he desires to know, and the hand writes responses to these questions. These responses all accord with the Catholic faith and the doctrine of the Church concerning the future life. For the most part they regard the state in which the soul of some deceased person is found, its need of receiving suffrages, its complaints concerning the ingratitude of relatives, etc. Is the manner of acting of Titius lawful? Response: As it is set forth, it is not lawful. The Most Holy Father approved" (Collect. de Prop. Fide n. 1994). To the question: "Whether it is lawful ... to be present at any spiritistic communications or manifestations whatsoever ... whether by questioning souls or spirits, or by hearing responses, or merely by looking on, even with a tacit or express protestation that one wills to have no part with evil spirits?" the Holy Office responded on 27 April 1917: "Negative in all things" (Act. Ap. Sed. 1917 [IX], 268). The Second Council of Baltimore, n. 41, prudently decreed: "We exhort them in Christ that they favor spiritism in no way, even indirectly, and that they never attend its circles even from curiosity."

⁸⁰¹ Thus also Noldin, De praeceptis n. 170, and Vermeersch, Theol. mor. II, n. 248.

Merkelbach, Summa Theologiae Moralis

Benedict Henry Merkelbach, O.P. — 36 passages

Vol. II, Special Moral Theology: On…, Treatise: On the Cardinal …, Fifth Part: On the Virtues…, Sect. C, Ch. I, Question Three: On Divination

779. Spiritism pertains to express divination. - Its origin is in rotating tables (1832), which soon gave answers. For when two sisters of the Fox family (1847-48), from mysterious noises heard at home, began to ask whether they proceeded from the souls of the dead, having received, as they said, an affirmative answer, they themselves established communication with spirits.1 Whence it happened that tables gave answers by distinct knocks even concerning unknown matters, indeed by a pen attached to one foot they wrote answers; from which arose dissensions among families through suspicions or defamations excited by the answers, unknown and distant things detected, etc. At last the dead were directly evoked and questioned by the help of persons commonly called mediums, that is, those functioning in the office of mediator, by whom the most astonishing things were produced, doubts against faith and revealed truths were excited, indeed new dogmas introduced.

Moreover effects of a threefold genus are attributed to Spiritism:

A. Mechanical, namely: 1. rotations of tables, which are touched by the extended fingers of those present and are moved by the command of the will alone; but the rotating table sometimes strikes one or another of those standing by;

noises of a table which strikes the ground with its foot and gives answers through pulsations or knocks;

motion at a distance or without apparent contact;

levitation, by which a body is lifted into the air without any apparent cause;

indeed transfer of bodies through the air and bringing of things from distant places, even with doors and windows closed.

B. Sensitive: 1. luminous, as in flashes and gleams suddenly appearing, flames, lights of various color;

auditory, for example, creakings and sounds heard, pulsations and noises, harmonic sounds imitating a human voice, and sounds of musical instruments which are moved by no hand;

touches exercised upon those present by an invisible being;

writing which seems as if automatic, or even direct, without the intervention of any human hand;

materializations of spirits or the formation of organs, a figure or face, and apparitions of a head, limbs, or the whole body of a person speaking with those present, which sometimes leaves photographic impressions. But many are persuaded that these spirits are nothing other than persons who are called mediums, clothed in special garments and masks; it has been ascertained that the matter is so in some cases;

ectoplasmy or the production and projection outside oneself of a material substance, which offers itself to be organized, and thus bilocation.

C. Physiological, namely, hyperesthesia, exaltation of the senses, of sight and perceptions, disturbance of vital functions:

clear intuition of hidden things, for example, behind the head, or through a membrane with eyelids, or of things concealed;

knowledge of distant things;

direct transmission or reading of thoughts and of the secrets of the heart;

warnings and premonitions and foretelling of future things;

communication of unknown science or language;

transposition of the senses;

exteriorization of sensibility.

One of the Fox sisters in the year 1888 openly declared that all things had been feigned; but this testimony was not accepted by Spiritists, and the use of Spiritism was widely diffused, so that it even attracted physicians and cultivators of the natural sciences!

780. Judgment concerning the causes of the phenomena and concerning the morality of Spiritism. - Concerning Spiritism it should be observed:1

From the Second Council of Baltimore, n. 36: "It seems well established that many things which are said to be exhibited as marvelous phenomena in Spiritist circles are either altogether feigned and produced by fraudulent collusion of the operators among themselves, or are chiefly to be ascribed to the imagination of the persons who are called mediums (that is, mediators) and to the credulity of the spectators, or finally are to be attributed to a certain manual dexterity, such as is in use among conjurers. Nevertheless it seems scarcely to be doubted that at least certain of them are to be referred back to satanic intervention, since they can scarcely be explained sufficiently in another way." Moreover, Spiritist mediums generally do not permit others to study the phenomena produced by a scientific method.

Although someone may judge that demons rarely or in no way intervene, the practice of Spiritism is superstitious, because it attempts the evocation and consultation of spirits, since from Catholic doctrine it is clear that neither angels nor separated souls do such things (S. Off., 4 Aug. 1856 and 30 Mar. 1898).

For if by inept means someone seeks preternatural effects, a protestation against the intervention of a demon in this matter changes nothing, nor does it prevent that intervention from being implicitly sought.

Besides, adherents of Spiritism often constitute a heretical sect, which professes doctrines opposed to Catholic dogma and is adverse to true religion.

They more often favor Pantheism; they are accustomed to admit the permanence of human personality after death, and metempsychosis for all, and to deny the eternity of punishments. They affirm Christ and the prophets to be "mediators." In moral matters they favor philanthropic altruism, and therefore they attack Catholicism and proclaim indifferentism toward all religions.

Hence those sin gravely by superstition who presume or feign themselves to be mediators and, by exercising merely natural arts, invite others to true manifestations of spirits; who serve in Spiritist experiments as a medium; who consult mediators, even for health, or actively cooperate with them (S. Off., decree issued July 30, transmitted Aug. 4, 1856). Indeed those sin who without grave reason assist even merely passively, for the sake of experiment, curiosity, or levity, even with a protestation against the demon having been made beforehand, because to favor or cooperate with a thing intrinsically evil is illicit (S. Off., 27 Apr. 1917); which sin, if it includes a sense of approval or grave scandal or danger of perversion, is mortal, as ordinarily happens for those who habitually or rather often assist; otherwise it is probably only venial.

According to several, a grave reason is judged present for an upright and learned man, so that for the sake of experiment he may detect the true nature of Spiritism or manifest the error, yet scandal being excluded. But at least it is to be advised that he first approach the bishop for the sake of opportune counsel, or institute a merely private examination in a laboratory.

Only the phenomenon of rotating tables through magnetism seems to be explained from natural forces, whether of nerves and muscles or of some fluid, excited in the bodies of those seated, by which the table can even be lifted and dropped repeatedly, and give answers by striking the ground with its foot or by writing with the help of a pen.

Yet the practice is dangerous, because vain, as being of no utility, and it easily provides an occasion of passing over to illicit things, such as answers which not rarely injure honesty or charity, or superstitious things, such as the attempt to divine or to communicate with spirits; whence the faithful are to be deterred from this practice. But if the answers are alien to the mind of those present, especially if they are malicious, impious, or turn upon unknowable things, likewise if effects certainly preternatural are produced, they cannot be ascribed to a natural cause; but to attribute them to divine or angelic operation would be blasphemous, since both the mode is ridiculous and the end dishonest or vain; therefore nothing is left except a diabolical cause.

Among entirely marvelous effects, a) some are from themselves entirely preternatural, such as more than human knowledge of future contingent things, of things altogether hidden or of the secrets of the heart, instantaneous acquisition of an unknown science or language, true materialization of a spirit. But these things are proved with certitude only with very great difficulty: for conjectural knowledge of future contingent things is possible to man in some way; small indications of the secrets of the heart can appear in the face or bearing of the body to persons of subtler and more vehement sensibility; knowledge of an unknown language or science is sometimes explained by the subconsciousness of one who has heard of the language or science or has looked at a book; materialization by hallucination or fiction, etc.

b) Others are effects of which no plausible natural explanation has been given up to this time, and which therefore generally have been held as preternatural, which nevertheless it is not altogether repugnant to explain naturally, indeed perhaps it can be hoped for from the progress of science, such as levitation, motion without apparent contact, transfer of bodies, clear vision of hidden things, knowledge of distant and unknown things, transposition of the senses, direct transmission and reading of thoughts, etc. These facts, nevertheless, have not yet been sufficiently proved by a scientific method. Hence although to produce and explain these things naturally could speculatively seem perhaps not impossible, nevertheless practically it is improbable, and therefore they cannot be safely sought, but one should rather abstain from them as from vain, inept, and dangerous inquiries into which the demon willingly inserts himself, unless there is a grave reason, such as scientific investigation, and scandal or cooperation in superstition is absent.²

² Concerning Spiritism, there can be consulted: among Spiritists, Allen Kardec, Le livre des esprits, 1864; Le livre des mediums, 1865; and two periodicals: Annales des sciences psychiques, edited at Paris; and Proceedings of the Society for psychical Researches, published at London; also Maxwell, Les phenomenes psychiques; Davis, La fin du monde des esprits. Besides: Meric, Le merveilleux et la science; L'imagination et les prodiges; Franco, Le Spiritisme; Helot, Le Spiritisme; Nevroses et possessions diaboliques; Lapponi, Hypnotisme et Spiritisme; Surbled, Spiritualisme et Spiritisme; Spirites et mediums; Gibier, Le Spiritisme; Wundt, Das Spiritismus, eine sogenannte wissenschaftliche Frage; de Munnynck, in Echo religieux de Belgique, 1911; Grasset, Le Spiritisme devant la science; Idees medicales; Le psychisme inferieur; L'occultisme hier et aujourd'hui; Castelein, Les phenomenes de l'hypnotisme et le surnaturel; Schneider, Der Neuere Geistesglaube; Thurston, Spirit phenomena, in The Month, 1917, 1920, 1924; Laenen, Het Spiritisme; Roure, Le merveilleux spirite, Le Spiritisme d'aujourd'hui et d'hier; Richet, in Rev. Phil. 1922, and Traite de metapsychisme; Adj. Drieghe, Over Gedachtenlezen; Spiritisme; Occultisme; Metapsychisme, in Ons Geloof, 1914, 1919, 1926 and 1928; Charles, A propos de Spiritisme, in N. R. Th. 1921; Ludwig, Okkultismus und Spiritismus, 1921; Zacchi, Le Spiritisme et la survivance de l'ame (translated from the Italian); Heredia, Spiritisme and common sense; Mainage, La religion spirite; Leroux, L'Antoinisme; and various articles in Rev. Eccl. de Liege, 1921-1924; Van Roy, Le Message des esprits; Gatterer, Der wissenschaftliche Okkultismus und seine Verhaltnis zur Philosophie, 1927; Feldmann, Okkulte Philosophie, 1927 (Dutch adaptation by Van Dueren: Occulte verschijnselen, 1938); Mager, in Stimmen der Zeit, 1934. Among manuals of moral theology, Tanquerey, Prummer, and Vermeersch are more to be commended.

Namely, to direct oneself by improbable opinions and mere hypotheses without foundation is to act imprudently, and indeed in a matter of great moment, because the danger of superstition and scandal and therefore of graver sin is easy. But if at some time a truly probable demonstration or truly scientific explanation were found, then to seek those effects would not be sinful, provided someone consider them as natural effects and not intend the attempt of communicating with spirits.