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The currents beyond the Society itself can be found in the public reception of its work, illustrating these conflicting currents of thought. A听笔谤别蝉蝉听article about the 鈥楶arade of Old Contemptibles鈥� Service in Christchurch Cathedral, relates the sermon of Anglican Archbishop West-Watson, who said that the shift of civilisation away from Christianity 鈥榟as met with a rise in dictatorships and perverse worldly states鈥�.听A subsequent letter from a certain 鈥楨LMS鈥� agreed with the majority of the sermon, but claims that it is not a turning away from Christ, but the corruption of 鈥楳aster Jesus鈥� by Pauline theology. The original, pure Christianity was in agreement with 鈥楶sychic science鈥�, and a favourable report was recently made by Anglican authorities, who subsequently declined to let it be published. These workings showed cracks of acceptance in the orthodox establishment, but unease about their public reception.

This acceptance quickly drew detractors. A letter from 鈥楶ERTINENS鈥�, on July 30, 1949, ridicules spiritualism as 鈥榝luffy-mindedness鈥� which blended Old Testament miracles with scientific pretence. More scientific methods were needed than recourse to mediums. Pertinens then suggested that the 鈥榩sychic cult鈥� had gone underground, because their previous church building had been demolished many years before. Here we have the voice of an articulate scepticism, suggesting a much wider public opinion.

Coming to the rescue of the Spiritualist cause, 鈥極. G. Moody鈥� answered that the Church used by Spiritualists was previously Lutheran, in decline and given to them, before the First World War, but returned to Lutheran use after around 1920. Spiritualist services could currently be found at 272 Madras St. In the previous year, 1948, there was a service attended by nine hundred at the Civic Theatre. Pertinens was still not convinced, claiming that 鈥榤eetings in mean rooms鈥� suggested a decline. Against this hostility, 鈥楻.C. Munro鈥� insisted that Psychic Research 鈥榳as non spiritualist affiliated, and is non-sectarian鈥�. it was part of an international federation. Contradictions have begun to accumulate, added to by 鈥楯.S. Mander鈥� who argued that the purpose was a merger of spiritualist societies, according to the former Lutheran Minister. All 鈥楨.L.M.S.鈥� could say, known to be Edgar Lovell-Smith, was that 鈥榮tones and mortar鈥� were less important than the ongoing work of healing.

Others attacked the expense of such undertakings. 鈥極ld Dom鈥� complained that the truly spiritual gave their money to the poor 鈥� recommending the Sisters of Nazareth on Brougham Street for their work for the needy 鈥� instead of extravagant whims and 鈥榟oarding.鈥� Agreement was found from 鈥業nasmuch鈥�, comparing the practicality of giving to the frivolity of s茅ances. Critics of the Spiritualists were many, but they too had to keep a low profile in their attacks.

Nevertheless, supporters of the Spiritualist cause could be heard also.听 A disgruntled 鈥業 Listen鈥�, who complained that while Christ and his disciples often spoke to the dead, most modern churches were too suffocated in doctrine to be of any help to the seeker of the age? Another 鈥楽piritualist鈥� called for a full-blown spiritualist temple, with a red lamp in memory of the dead - non-practising believers should not criticise those who did their best. Of course, the disunity and bickering of the Spiritualists themselves were to blame for any decline. In this public environment, defences were much needed. Obviously, you took your chances by supporting Spiritualism under your own name. Anonymity allowed more freedom.

However, more striking is the letter from 鈥楢strology鈥�, who in the midst of this fray, asked whether Rosicrucians could be found in Christchurch. What does thswwwwwwis suggest? In the midst of a very public dispute, the curious could anonymously explore their secret questions in plain sight. There were no Rosicrucian groups in Christchurch which we know of, but was this the first step to finding the Hermetic Order of the Golden Dawn in Havelock North? The questions of the motivations behind the pseudonyms show how buried feelings could very quickly rise to the surface of public discourse.

The public reception of Spiritualism was a prickly affair, thriving on questions of the paranormal, yet vulnerable in the face of public common-sense. With the aid of a false persona, however, opinions could surface in the public sphere, bringing the spirits of the darkened room into the light of day.

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Scrapbook of the Christchurch Psychical Research Society Inc., Macmillan Brown Library, University of mini传媒 Manuscript 165, 61-62