The Philosophical Journal (San Francisco), June 23

The Golden Jubilee Celebration of Spiritualism, held in June in Rochester, New York, under the auspices of the National Spiritualists’ Association.

E. W. Guild, “The Present Needs of Spiritualism,” The Philosophical Journal (San Francisco), June 23, 1898

The following was read at the Golden Jubilee at Rochester, N. Y.:

Judging from what has been accomplished in the first 50 years, it is impossible to estimate what may not be accomplished in the next half century.

Among the many important things that demand our attention one of the first is, to utilize and make available what has already been accomplished, that is of value in prosecuting the great work.

The history of what is familiarly known as the “Rochester Rappings” is too well known to require special reference at this time.  So, too, with the rapid developments and the more satisfactory phenomena, carrying surprise and conviction to the thousands that were attracted to this neighborhood, from all parts of the civilized world.  No even in ancient or modern history ever occurred that created so rapid and wide-spread excitement, reaching all classes and conditions of men and women.

No class, perhaps, was so much disturbed and confounded, as were the different sects in what is known as orthodox Christianity.  It was soon discovered by the clergy, and the leaders of that sect, that something must be done at once to check the wild enthusiasm that was interesting and captivating their members, and promised ere long to dismember their churches.  Every device was resorted to by this class to divert the attention of their members and to prove that these wonderful developments, made through the Fox sisters, were frauds and were the devices of the devil to deceive and destroy the influence of the church.

The attention of scientists, materialists, infidels and agnostics was arrested with varying results.  Notwithstanding all the efforts to put down the phenomena, to ridicule and persecute those that accepted the evidences of spirit influence, it spread rapidly, not only in this country but in all other civilized countries; and now, as we know, Spiritualists are numbered by millions.  They are representatives from every denomination, sect, class, nationality, color and condition.  The Methodist denomination has probably contributed a larger number of sincere Spiritualists to this organization than any other one sect.

Early in the movement, efforts were made to formulate organizations, societies and such other agencies, for the perpetuation and advance of the great truths that were being developed.  But even at that early date, evidences of inharmony and selfish ambition were apparent, and several of the first attempts to perfect organizations proved failures, from the fact that some of the leading members of the new philosophy, or new religion, had formed theories of their own, from the teachings coming through mediums, and refused to yield their opinions or modify their views.  Hence inharmony prevailed, and the organization was broken up.

In other organizations it was claimed that a spirit of jealousy prevailed and as all that wanted office and the management could not be accommodated, discord and inharmony soon overcame the efforts of the conservatives, and the natural result followed.  And not until 1893, was there a permanent organization effected, although there were many spiritual societies formulated long before that time, a few of which still remain and hundreds of others have been added to them since.

From this casual glance over a few of the prominent events that have occurred in the history of Spiritualism in the first half of the century, we are in a position to judge of “what may be expected of Spiritualism before another Jubilee” or half century shall have passed.  All that look back and realize what a wonderful revolution has been produced in the last half century, and know that Modern Spiritualism was developed at that period, must admit a singular co-incidence, if they are not liberal enough to recognize the influence of spirit power, in the development of all the wonderful changes in social, moral, mechanical, political and educational experience, since that time.

All true, sincere Spiritualists who allow themselves to think, and to reason from cause to effect, know full well that it is only through spirit influences, that they have been educated, and taught the beautiful theories, now so comforting to them.  They know, too, that when they fail to recognize that influence, and to look to that source for consolation, in time of their great sorrow and affliction, that the fault is their own.

There are so many things the half century has developed that remain undone, and should be accomplished before the next Jubilee, it is difficult to tell what is the most important, or which is the most necessary to be first considered.

As strange as it may seem, however, when considering a moral question or proposition, that a financial question should be urged as the most important.  And still my observation leads me to the conclusion that the financial question is by far the most potential in its influence upon the cause of Spiritualism, at the present time of all others.

It will not be expected of me, however, at this time or place, to enter into argument to prove this assertion.  Neither is it necessary.  For I believe all who have considered this subject in all its bearings will admit the claim I make, and if an apology is necessary for introducing it, as among the first and most important of all present reformers, for the success and advancement of our cause, a moment’s reflection will satisfy any thinking practical Spiritualist, that with plenty of money every desirable thing can be accomplished, to place Spiritualism in the front rank of all moral or religious reforms, and insure its permanent success from this time henceforth.

The next prominent question that is suggested is, how best to obtain this great and important desideratum?  Among the various schemes proposed, none seem so practical and possible of success as organization.  That, in its literal and universal application, as applied to Spiritualism, means the organization of all those who accept the truths taught by sincere Spiritualists, into societies, to be registered and governed by rules and officers selected by themselves.  This is a simple and easy process, if the proper effort is made.

The argument for this, and for the next step that should follow, will arrest the attention of all well-wishers of the cause, and the question will at once suggest itself: Can we not build for ourselves a comfortable and an attractive house of worship, of sufficient capacity to accommodate our present necessities, and of the near future?

If we may judge by the results of all our contemporaries in other sects, there seems no good reason why every community of Spiritualists numbering 50 or more should not proceed at once to obtain the necessary means to provide themselves with a suitable spiritual home or house of worship.

While this may not afford immediate relief for the pressing demand for means to carry forward the various reforms and the missionary labors now contemplated by the National Spiritualists’ Association, it will, if successful, insure a rapid increase of organizations throughout the country, and bring to the support of the cause thousands who are able and will be willing to contribute to such an object when such efforts are made to entertain them and educate their children, as are afforded by every other religious denomination within their district.

When Spiritualists show as much anxiety to attract and entertain those seeking for truth, as do other denominations, there is no doubt of the result.  Our principle field of missionary labor is, at present, among Spiritualists.  A small per capita tax per annum from all our people will furnish a revenue for all practical purposes.  The next important feature in the practice of spiritual teaching that has heretofore been largely neglected, and still demands earnest and persistent care and culture, is that of vocal and instrumental music.  Especially the former.

Nothing is so important, so elevating in spiritual teaching, as sweet music—songs that are carefully selected and performed by the congregation or by individuals.  Even the popular revivalists, like Moody, Sam Jones and others, admit they can do nothing with their threats and sympathetic appeals, without sweet songs, to enthuse and captivate their audiences.  How much more effectual must such music be to those who realize that it is only through the harmonizing influence of music that they receive their most cherished communications from the spirit side of life?  This reform should be entered upon in earnest, early in the next half century, as it is at a low ebb at present, except in rare cases.  When it receives due attention in Spiritual circles and societies, a great revival of pure spirituality may be expected.

Another, and perhaps quite as important a change of heart, practice, and feeling, yet remains for the second half of the century to urge and to intensify by example and precept.  I refer to the necessity of more harmony and co-operation in our daily intercourse with each other; more sympathy with the erring and the poor.  “More love of the brethren.”

As soon as the financial question is settled, and our people recognize that they owe to the Cause, and to the world, a duty that cannot be performed without sacrifices, and without money, the philanthropists and moneyed men and women of the last half of the century will realize that upon them devolves the important duty of building schools and institutions of learning, at which Spiritualists as well as all others may be educated, regardless of sectarian influence or control.

In the last 30 years important work has been done by the Children’s Progressive Lyceum.  But there yet remains to be done, by the next half-century workers, much more.  I apprehend the principle difficulty that has heretofore existed, in sustaining these lyceums, will be overcome by the suggestions before made, viz.: that every society of fifty persons shall own their church, chapel, or house of worship.  The interest that will be created by such ownership will not only insure the attendance of Lyceum children, but of thousands of enquirers, who now take no notice of any congregation that holds its meetings in public halls, often up two or three flights of steep, dangerous stairs, with nothing in the hall that is comfortable or attractive when reached, to Lyceum children or to adults, except perhaps what may be said from the platform or pulpit.  A lyceum fund sufficient to pay a small salary to a competent Lyceum teacher and a competent teacher of music will go a good ways towards making all Lyceums successful.  A settled pastor over each society will do much more.

There are other reforms that might be referred to, which have been under consideration by reformers in spiritual work, and are still in the catalogue of the National Spiritualists’ Association, and will of course go with it in to the second half of the century, into which we are now entering with so much encouragement.

In closing these desultory remarks, there is one more important subject I desire to call attention to.  Such is the diversity of conclusions in the human mind drawn from the same premises, it is not strange, perhaps, that such wide difference of opinion should exist upon doctrinal points, in the various sects of religionists throughout Christendom.  So dominant and universal was this disposition, in the early history of the church, that its founders deemed it necessary to bind its adherent by creeds, dogmas, and iron-clad oaths, to the observance of what they pleased to term sacred obligations or dogmas, the violation of which was subject to severe penalties.  Later, as the world became better educated, more enlightened, and the people learned to think for themselves, other sects developed, among them Modern Spiritualism.

The freedom of thought and speech that was recognized by this new religion gave to all a license to interpret the new theories and teachings as their fancy or judgment dictated.  It is this natural right and inclination that has in the past, and still prevails, created so much discord and inharmony among Spiritualists, and has undoubtedly encouraged the practice of much of the fraud of which we complain.  All are aware that our system is not perfect, and that our theories and teachings may be improved.  But I submit that those who are disaffected and see, or think they see, faults and grave errors in our teachings or principles, and propose to remedy them by radical changes, or the introduction of new theories, may accomplish what they desire without friction or inharmony, all that is practical or essential to the progress and well-being of the great cause, by uniting their efforts with the National Spiritualists’ Association which is doing all in its power, with its limited means, to improve, protect and advance Spiritualism.

However sincere and worthy the desire or the ambition of advanced thinkers, to introduce radical changes or new theories, experience and observation show conclusively that with the tendency of the age to change to new thought and independent action, the true policy of Spiritualism is conservative and co-operative.

The combined effort and influence of so many classes, sects and denominations arrayed against us, suggests the necessity of a strong united policy; based upon cardinal principles in which all sincere Spiritualists agree.

Then, trusting to the wisdom of the National Spiritual organization, and the influence of our friends from the spirit side of life, to carry successfully forward to the next Jubilee the great work so auspiciously introduced fifty years ago—never forgetting that our hope of success, our peace of mind and our influence upon society will always depend upon harmony and co-operation and our devotion to the great cause of humanity, as developed through pure spirituality.

E. W. Gould.

Lida B. Browne, “The International Jubilee,” The Philosophical Journal, June 23, 1898

The Sunday meetings of the Jubilee were interesting, and attracted audiences that exceeded in size and enthusiasm any of the past week.

At the morning session Dr. Fred L. H. Willis, of Rochester, gave an address on “Can Spiritualism Claim to be a Religion?”  He said “Our belief has done so much for the improvement and elevation of mankind, added so much to our knowledge of the hereafter and revealed the foundation of character, that we are justified in claiming that Spiritualism is a religion as well as a science and philosophy.

“The Importance of Educating the Young,” was the subject of a brief address by W. H. Bach, of Lily Dale, N. Y., who is one of the leaders in Lyceum work.  It was full of suggestions and to the point, urging the necessity of children being trained in the right direction and their being provided with entertainment and spiritual literature.

J. J. Morse, of London, England, spoke on the “Condition of Spiritualism Abroad and the Sympathy Existing between Spiritualists in England and America.”

Delineations of spirits were given by E. W. Sprague, of Jamestown, N. Y., after which the congregation was dismissed with singing a Jubilate, the words by Miss Lizzie Doten.

A sacred concert interspersed with addresses attracted many to the Lyceum in the afternoon.  Music of the highest order was listened to by an appreciative audience.  Mrs. Elizabeth Lowe Watson, of California, delivered a forceful address on “Spiritualism.”  She said, “Our belief does not rest on the physical phenomena of 50 years ago, but on the testimony of the inner self since the days of Plato.  It opens up a pathway not only to the needs of the heart, but the mind as well.”  She spoke of Spiritualism being the religion of the home, that the presence there of the beloved ones must attune our hearts to better things, while the whispers from the life beyond must stir us to higher aspirations.

George A. Bacon, of Washington, D. C., an elderly man who has been identified with Spiritualism more than half of his long life, delivered an address on “The Passing of the Grand Army of Spiritual Pioneers.”  As one of the “Old Guard” himself he spoke of his old comrades who had endured ostracism, penury and misrepresentation in the early days of Spiritualistic endeavors.  He read an extended list of the workers of the past including the Fox family, Andrew Jackson Davis, Judge Edmonds, E. V. Wilson, Amy Post, James A. Bliss and others.  He made an earnest plea for mediums when he said, “What higher occupation can there be than substituting intelligence for the ignorance of medical skill, by robbing the scientist of his conceit, the pulpit of its bigotry, and the press from its prejudice—the four powers that dominate the thought of mankind.”

In an address by Mrs. Cora L. V. Richmond she said: “We stand to-day with the ages behind us, holding their treasures in our hands.  Not a little treasure that must be guarded but the result of centuries of truth.  We have come up from Egypt with its treasures of antiquity; we have come from India with truth from the Vedas; from China with the wisdom of Confucius, and are now living in the greatest age the world has ever seen.  Spiritualism is very old, but we are not dependent on manifestations that occurred 2000 years ago, but have them to-day.  If we keep on the next 50 years as we have during the past half-century we shall have all the universities and churches we want.  The schools of the future will be compelled to teach our truths; we shall have chairs in every college with mediums as instructors.”

An excellent musical program and the announcement that a number of mediums would give delineations filled the Theatre at the evening meeting with an audience that was generous in its applause.

An interesting novelty was introduced wherein Mrs. Jennie Hagan-Jackson and Mrs. Cora L. V. Richmond together gave an impromptu poem from a subject given by the audience, “The Sinking and Rising of the Maine,” also as an encore another one on “Mountain and Valley.”  Another specialty was the singing of an inspirational song during the evening by Mrs. Marion Carpenter, the subjects of the verses being given by several in the audience and all were woven into rhyme and melody.

Mrs. Maggie Waite and Edgar W. Emerson were the mediums chosen for the evening’s work, and both won hearty applause by their ability to describe spirits in rapid succession and give messages, all of which were recognized fully.

A large number of stereopticon views were displayed by J. J. Morse, of London, England, comprising famous scenes and portraits of prominent Spiritualists in England and America, including the Fox family.  Great applause was created when President [Harrison Delavan] Barrett’s portrait appeared on the canvas, and the audience seemed loathe to cease its enthusiasm.

This was the last meeting that could be held in the Theatre, as the Lyceum Stock Company opened its summer season, so the Jubilee meetings were afterwards held in Fitzhugh Hall.

On Sunday afternoon the Directors of the National Children’s Progressive Lyceum met at the New Osborn House.  A committee, consisting of Mrs. W. H. Bach, Mrs. Ida P. Whitlock and Moses Hull, was appointed to draft a constitution to be presented at the next session of the N. S. A. in the fall.  Addresses were made by Mrs. Mattie Hull, Secretary of the National Lyceum; Thomas Lees, of Cleveland, O., who represents the oldest Lyceum in existence, consecutive meetings having been held there for 31 years, and Clarence Armstrong, Secretary of the Berkley Hall Lyceum, of Boston.  Letters were read from different Lyceums throughout the country, and a plan of work was discussed to be used in all the Lyceums.  Mrs. Mattie Hull is to prepare a book of Lyceum lessons.  A badge pin was adopted which Mr. Bach will soon get out.  It has on it the sunflower, under which are sprays of the lily-of-the-valley and the letters, N. C. P. L., for National Children’s Progressive Lyceum.  Much good work is hoped to be accomplished for the children by this National organization.

At the morning session Monday, May 30, in Fitzhugh Hall, reports from foreign countries and State and local associations were read, after which Dr. Paul Gibier, of the Pasteur Institute, and formerly of the University of Paris, gave an address upon “Spiritualism in France.”  He related the growth of the belief there in the past few years, and said that Spiritualism was becoming a factor in the French religious world.

Memorial exercises appropriate to the day were held in the afternoon.  The hall was gay with red, white and blue bunting and big flags draped on the walls and over the stage; while nearly every man, woman and child in the audience wore a tiny flag or patriotic button.  At the front of the platform were laid a large number of floral offerings, great bunches of roses, carnations and lilies, together with more pretentious floral displays, all given in the memory of those who had fought the fight of Spiritualism.  Different societies all over the country gave floral offerings.

The afternoon exercises consisted of ten-minute addresses by prominent mediums and workers and patriotic music.  The platform was crowded with men and women all well known to Spiritualists; ten of this number gave brief testimony as to the beauty and worth of their belief and told of some of their experiences.  They were mostly patriotic in character and applied to the advance of the cause.

At the evening session the invocation was given by Mrs. Nellie S. Baade, of Detroit, Mich., and Rev. W. W. Hicks, of Lily Dale, N. Y., gave an address.  The speaker said “that Spiritualists had no easy task before them, and could only win the fight by sturdy pluck, discipline, education, grand co-operation and self consecration.  The past 50 years had seen the death and interment of obsolete dogmas, doctrines and creeds, but the unbelieving world was still in shackles forged by ignorance, superstition, mammon and selfishness.  We are still in a materialistic age; it is but barbarism thinly veneered.”

The fire test given at the Lyceum Theatre Thursday evening was repeated by Mrs. Isa Wilson Kaynor.  Her ability to handle hot lamp chimneys without personal injury interested the audience greatly.

Some excellent delineations by Mrs. Marion Carpenter, of Detroit, Mich., concluded the program.  Interspersed was music of a high order by some of the artists before mentioned, in addition to which Mrs. Lulu Billings-Eddy, of Rochester, gave an inspirational vocal solo, improvised while entranced at the piano, upon which she played her own accompaniment.

At the morning session at Fitzhugh Hall, Tuesday, May 31, reports were read by the representatives of the different State Associations.  Mrs. Elizabeth Lowe Watson read the report from California, in which she declared there is a strong movement in her State against mediumistic fraud and questionable seances.  Alonzo Thompson, of Nebraska, reported for his State, and Mrs. M. E. Cadwallader read a report from the oldest association in the ranks, that of Philadelphia.  Mrs. Jennie B. Hagan-Jackson represented Texas, and Mrs. Sofie L. Hand spoke for the Massachusetts Association.  Mrs. M. Kline represented the Spiritual Church of Van Wert, O., and Samuel Wheeler reported for the Second Spiritualists’ Association of Philadelphia.  Mrs. C. Catlin, of Chicago, represented the Church of the Soul.  All reports showed a steady progress, a hearty support for the National Association and a wish for a declaration of principles.

In the afternoon Col. S. P. Case, of Philadelphia, gave a reminiscent talk on “Abraham Lincoln and Spiritualism.”  Col. Case was an intimate friend of President Lincoln and was present at many of the séances held at the White House during the Civil War.  He head to the audience a spirit letter from Mr. Lincoln received last December through the medium Hugh R. Moore.  It is composed of 18 pages of single-sheet note paper, the top surface of which is shiny black, upon which the words are written in gold.  These sheets were placed with a gold ring between two slates, fastened together, and when taken from the slates, after the spirit of Lincoln had finished the correspondence, the black surfaces were found covered with the hand-writing in gold of the martyred president.

Mrs. Tillie U. Reynolds, of Troy, N. Y., was the next speaker, who in flowery language told what Spiritualism does for mankind, and the duty of Spiritualists, which is embodied in the words love and charity.

E. W. Sprague, of Jamestown, N. Y., was next presented, and his talk was of punishment as the key note of the Bible.  He said “that any religion that is founded on punishment is a hurt and hindrance to civilization; that it is a relic of barbarism, and is not found in the New Testament.  When Jesus came he taught the doctrine of love; he came with a message and that message was Spiritualism.”  Mr. Sprague spoke against the system of jails and penitentiaries, declaring that a penal institute is the curse of civilization.

Dr. A. B. Spinney spoke briefly, and the remainder of the session was devoted to the raising of funds to pay the expenses of the Jubilee.  Many visiting mediums and delegates, as well as officers of the association, have donated their expenses, and it is likely that the financial part of the Jubilee will be adjusted.  The change of date and the war had caused many to stay at home who expected to be present.  Mr. Walker has devoted his whole time for over a year to the management of the celebration, and the necessary expenses have been very heavy.

The evening session was opened by an invocation by Mrs. Carrie e. S. Twing, after which Mrs. Ida P. Whitlock gave an interesting talk on psychic study, in which she demonstrated that the law of spirit communication is a natural one, even as that of the telephone or telegraph communication.

Mrs. C. A. Sprague, of Jamestown, N. Y. gave delineations which were satisfactory to those receiving them.

The speaker of the evening, W. J. Colville, was introduced by Mrs. Richmond as a poet, lecturer and writer, and one whom she had known since he was a little boy in England when he came to her meetings and became converted.  His subject was “The Relation of Spiritualism to all the Reforms of the Time.”  He explained why Spiritualism was a science, a philosophy and a religion, and declared that women had been chosen by the angel-world to demonstrate the great truths of Spiritualism, for the purpose of showing that women were men’s equals.  In the past they had been treated as inferiors, and at one time it was questioned if women had souls.  His entire speech of nearly an hour was to show that man is governed by the laws of cause and effect, and that the consequences of his actions follow as a natural sequence, not as a punishment for wrong doing, but as the result of putting nature out of harmony.

Edgar W. Emerson delighted the audience with spirit messages.  Excellent piano, violin, cello and vocal music was interspersed between the lectures at all sessions, in addition to which Mrs. Addie Gage, of New York, gave an inspirational song in Italian.  Her manner while in a trance was graceful and interesting.

The concluding session of the celebration was the most interesting during the Jubilee.

In the morning a party of 58 excursionists journeyed to Hydesville to the old homestead of the Fox family, where the “Rochester Rappings,” known now throughout the world, originated 50 years ago.  They left after 8 o’clock on the N. Y. C. railroad, and on arriving at Newark, about 30 miles east of Rochester, were driven in carriages to Hydesville, which is about a mile from that station.  They returned in time for the afternoon session.  Services were held there in front of the Fox cottage, which were presided over by Mrs. Cora L. V. Richmond.  After singing, and an invocation by W. J. Colville, Dr. Fred Willis of Rochester, gave a short history of the Fox sisters as he had known them.  Short addresses were made by Alonzo Thompson, of Nebraska, and Mrs. M. E. Cadwallader, of Philadelphia, who, on behalf of a number of friends, presented a wreath of immortelles as a permanent remembrance of the occasion.  Dr. J. J. Morse, of London, Engl., gave greeting from the Spiritualists of Great Britain.  W. J. Colville and Mrs. Richmond gave jointly an excellent inspirational poem, after which Mr. Francis B. Woodbury, Secretary of the N. S. A., made a few fitting remarks.  The exercises concluded by all joining hands and singing “Blest be the Tie that Binds,” and “Auld Lang Syne.”  The party was photographed and all returned to Rochester with pleasant memories of the birth place of Modern Spiritualism.

At the regular morning session in Fitzhugh Hall a test séance was held, participated in by Mrs. Isa Wilson Kaynor, Mrs. Loe F. Prior and George P. Colby, all of whom gave many satisfactory delineations.  The inspirational singing by Mrs. Lulu B. Eddy was exceedingly entertaining, as was the well-rendered musical program which followed and concluded the session.

In the afternoon, Dr. Fred Willis, as chairman of the foreign department, read greetings prepared to send to the society of Spiritualists of London, Eng., in return for the hearty and cordial expressions of good-will extended by it to this Jubilee.

Lyman C. Howe, of Fredonia, N. Y., was the principal speaker of the afternoon.  While under control he spoke of the progress of Spiritualism, and asserted that the manifestations received by the Fox sisters fifty years ago were the most marvelous revelations of the ages, even more wonderful than the discovery of the law of gravitation by Newton when he saw the apple fall.  “Twenty years ago,” he said, “mediums were denounced as lunatics, knaves and frauds, and sermons bristled with hostility against all Spiritualists.  Now there is a great change; rarely does the ministry or religious press make attacks, and to-day the progress of Spiritualism is rapid.”

Capt. E. W. Gould, of Washington, D. C. had prepared a goodbye to the Jubilee which he asked Mr. Frank Walker to read, stating that his eyesight was not as good as it might be, owing to the fact that he had been using his eyes for the past 87 years.  It was a very thoughtful and practical paper on the needs of Spiritualism, advocating reforms and the building of attractive houses of worship.

Francis B. Woodbury, of Washington, d. C., Secretary of the N. S. A., gave a short address in which he declared that Spiritualism is the religion of the now, and it will be the religion of the future.  The session closed by some excellent delineations by Mrs. Maggie Waite, of California, and the farewell address of J. J. Morse, of London, England, who left the city at 6 o’clock.

The evening session which concluded the Convention was a long one, it being after 11 o’clock when the audience was dismissed.  The regular program was preceded by a one-hour concert in which all the talent that has made all the meetings so enjoyable, took part.

President Barrett occupied the chair, and introduced I. C. I. Evans, of Washington, D. C., who told of the organization of the Young Peoples National Spiritualist Union with a charter membership of 120, scattered all over the United States and with one member is Alaska.  It is to take the place among Spiritualists that the Christian Endeavor and Y. M. C. A. does in the Christian Churches.  The Lily Dale Society is the first one to obtain a charter.  Meetings will be held annually at one of the various camps, the first to be held at Cassadaga the second Tuesday in August.  The following officers have been elected to serve until August, 1899: President, I. C. I. Evans, Washington, D. C.; Vice-President, Mrs. Lou Porter-Moore, Buffalo, N. Y.,; Secretary Miss Anna M. Steinberg, Washington, D. C.; Treasurer, Alfred B. Vandyke, Chicago, Ill.; Trustees, Mrs. Royella Lanferty, Van Wert, O.; Walter I. Prentiss, Worcester, Mass.; Mrs. W. H. Bach, Lily Dale, N. Y.

Mrs. Marion Carpenter, of Detroit, Mich., gave some excellent delineations which were fully recognized.

The lecturer of the evening, Prof. William Lockwood, of Chicago, was then introduced amid repeated applause.  All during his discourse the audience testified to its appreciation of his explanation of Spiritualism from a scientific standpoint.  He had an apparatus before him with which to prove his statements.  He showed that continuity of life had been established by science, and that nothing created in the great laboratory of nature was lost.  He demonstrated scientifically through molecular action the truth of Spiritualism.

At the close of Prof. Lockwood’s address, Mrs. Cora L. V. Richmond made a report of the National committee which was appointed to prepare a Declaration of Principles, the synopsis of which is as follows:

First—We acknowledge an unlimited intelligence in the Universe of which we are all partakers.

Second—The highest expressions of this unlimited intelligence we recognize in the reason and intuitions of the human soul.

Third—We recognize nature as one infinite whole, and her phenomena as the expression of life, energy and intelligence imminent in the constitution of things.

Fourth—Spiritual phenomena throughout the ages have demonstrated that man is a spirit and the change called death is one of the evolutionary steps in his progressive development.

Fifth—We maintain the truth of spirit communion and seek to aid in all possible ways its practical demonstration.

Sixth—Intercourse between the living and the so-called dead is the natural sequence of human relations on earth.  It proves that death does not change the nature of man, but reveals to him new aspects of life, and further opportunities for the unfoldment and exercise of the intellectual and moral faculties inherent in every human being.

We endorse the objects expressed in all noble reforms, as illustrated in the following:

1. In the efforts to secure equal justice for all races and classes and both sexes.

2. To protect innocent and helpless childhood by educating parents in the laws in duties of life and love, by which the home may become the center of purity, fidelity and mutual devotion and helpfulness.

3. By treating all sin and crime as a disease, and establishing schools and asylums for their proper treatment and permanent cure.

4. By encouraging temperance in all things and relying on moral and social education as the remedy for all forms of abuses.

5. By co-operation and fraternization as the remedy for political and industrial evils.

6. By recognition of the brotherhood of man, and loving toleration of all differences of faith and practice in religion.

7. By teaching and cultivating reverence for truth and a sacred regard for the interests, rights and well-being of every child of nature.

8. By persistent, orderly efforts to improve ourselves; and especially by cultivating a closer relation with the spiritual universe, and obtaining practical knowledge of the higher life by unfolding our own spiritual natures and seeking the helpful co-operation of the spiritual world.

9. By inspiring all men with faith in themselves and confidence in the eternal order of nature, as a perpetual incentive to courageous effort and success in well-doing.

Respectfully submitted as a synopsis,
Signed—Cora L. V. Richmond, Lyman C. Howe, Mrs. Elizabeth L. Watson, William C. Hodge, Dr. Fred L. H. Willis.

Mr. Colby read resolutions of sympathy for those who had been unable to attend the Jubilee because of illness.  They were extended to Hon. A. H. Dailey, of Brooklyn, N. Y., Prof. J. S. Loveland, of Oakland, Cal., and Julia Steelman, of Mitchell, Ky.

Mrs. Prior followed with greetings from the Southland which she is here to represent.  Mrs. Rachel Walker, of Baltimore, also spoke briefly, after which it was announced that Mrs. Richmond and Mr. Colville would jointly deliver an impromptu inspirational poem on the word “Farewell.”  Mrs. Richmond made a short address before the poem, in which she said that for the first time in the history of the world, science, religion, and philosophy have clasped hands in fraternal feeling.  She spoke of the joys and benefits of the Jubilee, the inspiration it would be to those who attended it after their return to their homes, and the sorrow others would feel who were prevented from being present.  The poem was listened to with pleasure and attention.

President Barrett returned thanks to all who have been of assistance at the Jubilee, a vote of thanks to the press for their courteous reports was passed, and the Semi Centennial of Modern Spiritualism was at an end.

Several of those present at the Jubilee will attend the International Convention to be held in London, England, during the middle of June.  President Barrett was chosen to represent the N. S. A., but whether he could be released from his duties as editor of the Banner of Light, was problematical.  Mrs. Cora L. V. Richmond is to represent the Spiritualists of Washington, D. C., Mrs. Cadwallader will go as a delegate from the Philadelphia Society and Mrs. Jennie Hagan-Jackson is to represent Texas.  Dr. J. M. Peebles and others have been mentioned as also to be present.

Lida B. Browne

Thomas G. Newman, “A Financial Failure,” The Philosphical Journal, June 23, 1898

The Jubilee Celebration, at Rochester, N. Y., was a great undertaking.  In a spiritual sense it was a success, but in a financial and numerical sense it was a failure.

General Manager Walker planned for a success in every direction, and he was led to expect ten times as many persons to attend as did get there.  Had he known, in advance, just how many to expect, much might have been saved in hall rent, etc., and though he spent large amounts in postage trying to ascertain who would come, as well as to get donations to the expense fund, but little attention was paid, and we learn that he and his sister are saddled with the debt of about $5,000 as the result of the Jubilee Celebration.  They are noble people, and must not be allowed to be ruined by this deficit.  Those who have bills against the Jubilee should either largely reduce them or donate them to the general fund.

We had a bill of $22.00 against the Jubilee, and in order to do our part, we have already sent a receipt for the same as a donation to the general fund, and hope that others will do the same.  Those who can, should send from $1.00 to $10.00 to assist in annihilating this deficit, and thus relieve Mr. Walker from the heavy burden.  All Spiritualists should give this matter attention at once, and do their part to liquidate the debt.

Thomas G. Newman, “Building Up,” The Philosophical Journal, June 23, 1898

The day has fully come for the up-building of the Cause.  We must now devise means for organizing, and by united efforts accomplish something towards constructing an organic body which will be a credit to this age and will endure for the ages to come.

We are glad to know that efforts are being made in California to formulate some basic principles which will be a bond of union, and help on the good work.  At the Jubilee at Rochester, some basic principles were presented, and they may be found in this issue of the Journal.  Able men and women in all parts of the country are also now considering the subject, and are trying to reduce to a platform their best thoughts.  This is encouraging, and we have no doubt but that when the next National Convention is held, there will be presented something which can be adopted, which will be generally approved as a basis of union, and on which may be founded the structure of universal brotherhood for the twentieth century.

Dr. J. M. Peebles very wisely remarked as follows, in an address before the late Jubilee:

To say, as some agnostics do—“One world at a time is enough,” is equivalent to saying, one day at a time is enough; such a dogma would never plow a furrow, plant a fruit tree, educate a child, nor build a railroad.  No—men must realize that they are building to-day for to-morrow—next year, for eternity.  Spiritualism must be aggressive in the better, higher sense of that word, chivalrous, patriotic, humanitarian.  There has been too much and too rough destroying the past for destruction’s sake.  Those Boanerges have done their work.  The constructor is now demanded.  The water must drop his sledge-hammer and become the builder.  Let the rude din of noises, then, be hushed, and let us go more into the stillness—more into the silence of spirit communion.


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