Friday, March 27, 2015

Hannah W. Smith, erotic "Spirit baptism" and the occult: part 12 of 21 in Hannah W. Smith: Keswick Founder, Higher Life Preacher, Quaker Quietist and Universalist Heretic

            The broadness of the Mount-Temples’s views embraced not only Irvingism, continuationism, and broader spiritualism, but even and especially the filthy religion of the occult perfectionists and free-love practicioners Thomas Harris and Laurence Oliphant,[1] since spiritualism and sexual immorality were the natural handmaids of each other.[2]  As Hannah and Robert P. Smith adopted the doctrine that the baptism of the Spirit was associated with erotic thrills, so the only way to receive the true Spirit Baptism was through sexual immorality, taught Oliphant as Harris’s disciple.  “Laurence Oliphant, together with his disciples, actually carried out, to the utmost possible extent, the practices of which Robert Pearsall Smith was suspected.”[3]  However, only those initiated into the Higher Life were brought into these depths of Satan;  publicly Harris and Oliphant were more vague, as were the Smiths.  Nevertheless, Oliphant held that “sexual passion was the only real spiritual life.”[4]  Oliphant explained to Mrs. Smith, and to many others, at the invitation of Mr. and Mrs. Cowper-Temple, his unspeakable abominations.  Hannah W. Smith explained:
[T]he Baptism of the Holy Ghost, [which we were to] seek the experience [of] for ourselves. . . . was to be the aim of our desires.  . . .  Mr. Oliphant . . . told me that he believed my husband was called to enter into and propagate the views he held, and he urged me to beg him not to stop short of the full consummation. . . . “Come and get into bed with me.” . . . I asked him if it were not possible to lead people into this glorious experience he spoke of without personal contact.  He said no, it was not.[5]
Such was the Higher Life Harris and Oliphant spread with the patronage of Mr. and Mrs. Mount-Temple.
It was Mr. Mount-Temple’s seeking to “gathe[r] all the good he could from spiritualism” that led him to make the acquaintance, his wife explained, of Harris and Oliphant.[6]  Mrs. Cowper-Temple, who was especially attracted to Oliphant[7] because of his turn from materialism to spiritualism after necromantic contact with his dead father,[8] narrated concerning the dirty duo:
[N]o one . . . ever attracted William [Mount-Temple] more . . . [than] Mr. Harris. . . . It was through him we became much allied with Laurence Oliphant, whom we first met at Broadlands . . . All there were interested in him.  [Oliphant had] turned his back upon all and went off . . . to find God under the guidance of Mr. Harris. . . . [H]e always said he owed everything to Mr. Harris. . . . [Laurence] married [one from] our house [that is, one from the Cowper-Temple household], who was of one mind with himself . . . upheld by the hope of bringing others [by sexual contact] into the new and higher life . . . [They resided] with us at Broadlands [among other places].[9]
The Mount-Temples “considered joining . . . Harris [and] his cult in New York State,” but they decided instead to simply make their “home at Broadlands a haven for . . . Harris,”[10] from whence they “might help in [the] unfolding”[11] of the spiritual Kingdom of which Harris was the messenger.  From Broadlands Harris and Oliphant could propagate their ideas and seduce others into the Higher Life of sexual immorality and the thrills of the erotic Spirit Baptism, for Mr. Mount-Temple was zealous to promote such spiritual growth in all those whom he could influence from Broadlands.[12]  The Mount-Temples founded the Broadlands Conferences, the root of the Keswick Conventions and the capstone of their personal spiritual quest,[13] for the purpose of promoting such Higher Life theology as that of Harris and Oliphant, and the special spiritual Baptism that accompanied it:
These [Broadlands] Conferences were established . . . to seek the outpouring of the Spirit[.] . . . A meeting . . . of universal character, all speaking as the Spirit moved them, not of doctrines or of systems, but of the wonderful things of God. . . . In 1874 a few persons were led together on this new basis . . . their participation in the same desire to lead a higher and deeper Christian life.[14]
People sought “a tangible sign of the Spirit,” and received “ten times more [than they] expected” in his “felt presence.”[15]  Mr. and Mrs. Smith were consequently invited by the Cowper-Temples to lead that first fateful conference at Broadlands in 1874, that others also might enter into that same Higher Life and Spirit baptism that they four had experienced with all its physical thrills.[16]
Hannah W. Smith was well aware of the spiritualism and the immoral abominations practiced and propounded by the Mount-Temples.  She wrote:  “Lady Mount Temple is about as sweet as a human being can be.  But she is a spiritualist, and told me that nothing had saved her from absolute infidelity but the proofs she had seen in spiritualism of a life in another region . . . she . . . had so much Scripture on her side[.]”[17]  Hannah Smith believed “so much Scripture” was on the side of Mrs. Mount-Temple’s spiritualism despite the clearest and direst warnings against this demonic practice in texts such as Deuteronomy 18:11 and Isaiah 8:19.  Thus, Hannah Smith allowed Mrs. Mount-Temple to introduce her to numerous spiritualists and mediums, and they sat under their teaching together.[18]  Was it not good that Mrs. Mount-Temple had been kept from agnosticism[19] and atheism through the close communion with Satan and his devils into which she was brought as she engaged in familiar intercourse with demons pretending to be dead people who had come back from the grave?  However, notwithstanding her preservation from agnosticism and atheism at the time, at a later time “Lady Mount Temple” began to “rav[e] against God one minute, and d[id] not believe there is any God the next minute.”[20]  Furthermore, “Lady Mount Temple could never grasp the difference between right and wrong;  when no cruelty was involved she couldn’t see why people should not do what they like”[21]—why they could not, as Hannah advised, “always . . . do the thing they really and seriously wanted to do . . . and . . . with a good conscience.”[22]  That such advice could lead to the most monstrous iniquities, and extreme lasciviousness, was apparent.  Indeed, Mrs. Mount Temple’s “family, the Tollemaches, were a wild family, much given to misbehavior” that led many of them into “disgrace,” as a result of which they would be invited to stay with Mr. and Mrs. Mount Temple for a while.[23]  Mrs. Mount-Temple’s “only answer” when confronted with the fact that a servant of hers named Sarah, “under the almost intolerable domination” of whom she had fallen, “was the mother of a large family of illegitimate children,” was:  “‘I am so glad poor Sarah has had some fun.’ . . . [A] charge of misconduct made no impression.”[24]  Indeed, Lady Mount Temple even “wrote . . . a friendly letter . . . [to] Oscar Wilde [while he] was out on bail between his two trials . . . inviting him to pay her a visit,”[25] although Wilde was a notorious and serial pedophile, and his two trials were connected to his despicable sodomizing of countless boys and men.  Lady Mount Temple also thought—as her conection with Laurence Oliphant makes most unsurprising—that it was “incomprehensible and silly” that Mr. Smith was removed from his leadership of the Keswick Convention[26] after the Brighton meetings because of his espousal of erotic bridal mysticism:  “If these good people wanted to kiss each other, what, she wondered, could be the harm in that?”[27]
Despite, or perhaps because of, Mrs. Mount-Temple’s spiritualism, damnable heresies, immorality, and rejection of the gospel of Jesus Christ, Mrs. Smith could write to her:  “I think of you as . . . sitting in a bower of heavenly love . . . our true and only [l]and is the beloved and beautiful will of God, which environs us all everywhere and in everything.”[28]  Indeed, Mrs. Smith was happy to have fellowship with a variety of other spiritualists also,[29] as well as receiving prophecies from occult palm readers.[30]  It is unsurprising that Hannah felt that there was “something occult about”[31] the powers that assisted her preaching ministry.  She was certainly not an enemy of the Satanic spiritualism of her great Higher Life patrons.
With the Mount-Temples,[32] Mrs. Smith fellowshipped with Laurence Oliphant, that spiritualist, perfectionist cult leader, and free-love practicioner.[33]  Oliphant taught the doctrine which had already been adopted by Mr. and Mrs. Smith some years earlier, and was publicly proclaimed at the Keswick precursor Convention at Oxford, that Spirit baptism brought erotic sexual sensations,[34] although Mr. Oliphant affirmed with greater clarity[35] that the actual entertainment of lustful and vile passions in acts of shameful immorality was the key and the only way to receive Spirit baptism.  It was essential, Hannah knew, to receive a post-conversion Spirit baptism,[36] for only after the Baptism does one really become a temple of the Holy Spirit and have His indwelling.[37]  And, in truth, it certainly would not be surprising if a supernatural spirit made the body of someone who received the erotic bridal Baptism his dwellingplace.[38]  In any case, Mr. and Mrs. Smith were not alone in receiving patronage from the Mount-Temples;  Oliphant also was received in the like manner and given a stage upon which to proclaim his filthy abominations.[39]  Mrs. Smith wrote about their meeting:
I went to Dorking to join Lord and Lady Mount Temple at a friend’s house there to meet Laurence Oliphant. . . . He . . . has come over to England on a mission to propagate a sort of mystic spiritualism of a most peculiar kind. . . . After dinner Laurence Oliphant read us a long paper . . . [t]he next morning, however, he unfolded his ideas to me . . . similar teaching had [been adopted by] a great many good people[40] in America.[41]
Her letter dramatically understated matters;  as other writings of hers, which she would not allow to be published until after her death, and the deaths of all those involved in the events, indicated:  “Readers of her [Hannah Smith’s] Religious Fanaticism will recognize the moderation of this letter, for, as she there frankly reveals, Laurence Oliphant, together with his disciples, actually carried out, to the utmost possible extent, the practices of which Robert Pearsall Smith was suspected,”[42] speaking of the doctrine that Spirit baptism was associated with sexual thrills, and engaging in practices suitable to such a confession;  for Oliphant held that “sexual passion was the only real spiritual life.”[43]  In her more forthright and posthumous description of her visit with the Mount-Temples to sit at the feet of Oliphant, Mrs. Smith wrote:
On one occasion I was invited to go with two friends of mine . . . to meet Mr. Oliphant.  In the evening, after dinner, Mr. Oliphant read us a paper about some mysterious experience that he declared was the Baptism of the Holy Ghost, and was the birthright of everyone;  urging us to seek the experience for ourselves. . . . I scented out what he meant;[44]  but one of my friends did not, and she was profoundly impressed with the mysterious reference to some wonderful “it” that was to be the aim of our desires.  When he closed the paper, she said in her sweet, childlike way, “What would’st thou have me to do in order to gain this?”  Immediately he coloured up to the roots of his hair, and said, “I could not tell you in this company.”  It flashed into my mind that if he had answered her what was really in his mind, he would have said, “Come and get into bed with me.”  However, nothing more was said then, and we separated for the night, but I was convinced from the behaviour of our hostess and her daughters that they had been more or less initiated into the mystic rites of this new religion.  The next morning Mr. Oliphant asked for a private interview with me, in which he told me that he believed my husband was called to enter into and propagate the views he held, and he urged me to beg him not to stop short of the full consummation.  I asked what the full consummation was.  He said, “You noticed the question that was asked me last night?  Do you know what I would have answered?  I did not tell him what I had thought, but asked him, “What would you have answered?  His reply was, “If I dared to I would have said, ‘Come and get into bed with me.’” . . . I asked him if it were not possible to lead people into this glorious experience he spoke of without personal contact.  He said no, it was not.[45]
In addition to contact with Oliphant through the Mount-Temples, Hannah Smith had contact with the sect of Oliphant’s father in his filthy faith, Thomas Harris,[46] although she professed, at least in public, that she did not adopt either of their views.  However, it is clear that she sought out, learned, and “knew personally about” Oliphant’s sect and Harris’s sect,[47] while reading some of Harris’s writings and lending them to others.[48]  On Mrs. Mount-Temple’s request, Hannah even visited Harris’s colony in California.[49]  Since Mr. and Mrs. Mount-Temple made their “home at Broadlands a haven for all sorts of prophets of new religious and utopian experiements, including the American Thomas Lake Harris . . . [and] his cult in New York State” and they seem to have “considered joining [his] American group,”[50] Mrs. Smith’s exposure to and fellowship with Harris and Oliphant is not surprising in the least.  Indeed, although he may be difficult for her to understand, “Harris” is definitely “in his senses,” as Hannah knew, a fact validated to her by her friend, the New Thought teacher Mrs. Caldwell, who considered his writings “very advanced truth”—and Hannah knew that Mrs. Caldwell was also certainly “in her senses,” with “plenty more people, too” who found Harris and his abominations attractive.[51]  Filthy fanatics like Oliphant were some of the people[52] Mrs. Mount-Temple introduced to Mrs. Smith.  Through Mr. and Mrs. Mount-Temple, Hannah W. Smith was both influenced by spiritualism and other forms of demonic activity, encouraged in the doctrine of erotic bride mysticism being promulgated by her husband and adopted, for a time, by herself also, and exalted to be the most important leader of the Higher Life movement, so as to become the founder of the Keswick theology.



This entire study can be accessed here.




[1]              Perhaps the fact that Mr. and Mrs. Mount-Temple “loved to prove that faults are but twisted virtues” (pg. 141, Memorials [of William Francis Cowper-Temple, Baron Mount-Temple], Georgina Cowper-Temple) contributed to the facility with which they adopted the ideas and practices of Harris and Oliphant.
[2]              The connection between sexual immorality and spiritualism is clearly evident historically, so that the Broadlands doctrines of an erotic Spirit Baptism and of familiar intercourse with demonic spirits are naturally connected.  For example:
Mr. T. L. Harris, once a Spiritualistic medium, testifies that the marriage vow imposes no obligation on the Spiritualistic husband. They have been known to abandon their own wives, and prefer the company of those of whom the spirits told them that they had a closer spiritual affinity to them. Mrs. Woodhull, elected three years in succession as president of the Spiritist Societies in America, often lectured in favor of free love; and advocated the abolition of marriage (“forbidding to marry”), stigmatizing virtue and responsibility as the two thieves on the cross. She said: “It was the sublime mission of Spiritism to deliver humanity from the thraldom of matrimony, and to establish sexual emancipation.” (pg. 178, “Modern Spiritualism Briefly Tested by Scripture,” The Fundamentals, Pollock, 4:12).
[3]              Pg. 86, A Religious Rebel:  the Letters of “H. W. S,” ed. Logan Pearsall Smith.
[4]              Pg. 223, Religious Fanaticism, Strachey.
[5]              Pgs. 225-226, Religious Fanaticism, Strachey.
[6]              Pgs. 107ff., Memorials [of William Francis Cowper-Temple, Baron Mount-Temple], Georgina Cowper-Temple.  London:  Printed for private circulation, 1890.
[7]              “Oliphant, Laurence (1829-1888).  Author; born in Cape Town, Africa, in 1829. Lord Elgin made him his private secretary in 1853, and in 1865 he was elected to Parliament, but he resigned in 1868 in obedience to instructions from Thomas L. Harris, leader of the Brotherhood of the New Life, a spiritualistic society of which both Oliphant and his wife were members” (pg. 4316, Harper’s Encyclopedia of United States History, B. Lossing, Ed.  Medford, MA:  Perseus Digital Library, elec. acc. Logos Bible Software).
[8]              Pg. 108, Memorials [of William Francis Cowper-Temple, Baron Mount-Temple], Georgina Cowper-Temple.  London:  Printed for private circulation, 1890; pg. 18, Ruskin, Lady Mount-Temple and the Spiritualists:  An Episode in Broadlands History.  Van Akin Burd.  London:  Brentham Press, 1982; cf. pg. 21.
[9]              Pgs. 108-109, Memorials [of William Francis Cowper-Temple, Baron Mount-Temple], Georgina Cowper-Temple.  London:  Printed for private circulation, 1890.  Compare pg. 87.
[10]            Pgs. 6-7, Ruskin, Lady Mount-Temple and the Spiritualists:  An Episode in Broadlands History.  Van Akin Burd.  London:  Brentham Press, 1982.
[11]            Pgs. 108, Memorials [of William Francis Cowper-Temple, Baron Mount-Temple], Georgina Cowper-Temple.  London:  Printed for private circulation, 1890. 
[12]            Cf. pg. 109, Memorials [of William Francis Cowper-Temple, Baron Mount-Temple], Georgina Cowper-Temple.  London:  Printed for private circulation, 1890.  What the Cowper-Temples termed spiritual growth might, by those who hold to Christian orthodoxy, perhaps be better termed cancerous growth. 
[13]            Pg. 115, Memorials [of William Francis Cowper-Temple, Baron Mount-Temple], Georgina Cowper-Temple.  London:  Printed for private circulation, 1890. 
[14]            Pgs. 115-116, Memorials [of William Francis Cowper-Temple, Baron Mount-Temple], Georgina Cowper-Temple.  London:  Printed for private circulation, 1890. 
[15]            Pgs. 127, 148, Memorials [of William Francis Cowper-Temple, Baron Mount-Temple], Georgina Cowper-Temple.  London:  Printed for private circulation, 1890.  Italics in original.  Note the reference to bridal union with Christ a handful of lines after the quotation from pg. 127 on the top of pg. 128.
[16]            Pgs. 116ff., Memorials [of William Francis Cowper-Temple, Baron Mount-Temple], Georgina Cowper-Temple.  London:  Printed for private circulation, 1890. 
[17]            Pg. 67, A Religious Rebel:  The Letters of “H. W. S,” ed. Logan Pearsall Smith.  Letter to Priscilla Mounsey, January 10, 1883.
[18]            E. g., pg. 27, Ruskin, Lady Mount-Temple and the Spiritualists:  An Episode in Broadlands History.  Van Akin Burd.  London:  Brentham Press, 1982; a goodly amount of the material in Mrs. Smith’s Religious Fanaticism came from the fellowship with spiritualists and mediums she partook of with Mrs. Mount-Temple.
[19]            Likewise, in a letter to Mrs. Mount-Temple, Ruskin indicates that the conversations with the spirits of the dead that have been raised up through spiritualistic necromancy have also convinced him “that there is a spiritual state” (Letter 13, pg. 36, The Letters of John Ruskin to Lord and Lady Mount-Temple, ed. John L. Bradley).
[20]            Pg. 132, A Religious Rebel:  The Letters of “H. W. S,” ed. Logan Pearsall Smith.  Letter to her daughter, Mary Costelloe, October 3, 1896.
[21]            Pg. 47, Unforgotten Years, Logan Pearsall Smith.
[22]            Pgs. 155-156, Unforgotten Years, Logan Pearsall Smith.
[23]            Pgs. 48-49, Unforgotten Years, Logan Pearsall Smith.  Logan Smith illustrates the wild behavior of Mrs. Mount Temple’s family with one relative who had left her husband for an adulterous relationship, and who consequently “had been placed under Lady Mount Temple’s roof.”  There, along with exhortations to some kind of morality, Mrs. Mount Temple composed a letter to send to the man the lady was committing adultery with, so that he could come and join her, as the adulteress was “feeling so lonely without” the man for whom she had betrayed her holy vows to God and her husband (pg. 48, ibid).
[24]            Pg. 49, Unforgotten Years, Logan Pearsall Smith.
[25]            Pg. 47, Unforgotten Years, Logan Pearsall Smith.  Compare Hannah W. Smith’s receipt of revelation from seeing Oscar Wilde on pg. 170, A Religious Rebel:  The Letters of “H. W. S,” ed. Logan Pearsall Smith.  Letter to her Daughter, Mary Berenson, November 10, 1904.
[26]            Robert Smith also thought that he would be able to continue to lead the Convention and expected “encouragement to continue his ministry” after his confession of teaching erotic bride mysticism (pg. 36, The Keswick Story:  The Authorized History of the Keswick Convention, Polluck).
[27]            Pg. 65, Unforgotten Years, Logan Pearasall Smith.
[28]            Pgs. 105-106, A Religious Rebel:  The Letters of “H. W. S,” ed. Logan Pearsall Smith.  Letter to Lady Mount Temple and Mrs. Russell Gurney, October 3, 1889.  Logan Smith comments:  “Mrs. Russell Gurney, Lady Mount Temple, and H. W. S. formed themselves as a holy band” (pg. 105, ibid).  “Emilia Gurney was among Mrs. Cowper-Temple’s best friends . . . [w]ith Hannah Smith these three ladies called themselves the “Trins,” a holy band comparable to the five mystic birds of ancient Philadelphia.  Mrs. Gurney was at least sympathetic with Mrs. Cowper-Temple’s interests . . . [in] spiritualism . . . and acquainted with members of the spiritualist circle, including Mrs. Acworth” (pgs. 121-122, Christmas Story:  John Ruskin’s Venetian Letters of 1876-1877, John Ruskin, ed. Van Alan Burd.  Cranbury, NJ:  Associated University Presses, 1990.
[29]            E. g., pgs. 155-156 of A Religious Rebel:  The Letters of “H. W. S,” ed. Logan Pearsall Smith, record her letter to her daughter Alys Russell of January 24, 1903, where Mrs. Smith discusses her time with a spiritualist named Podmore, who saw spirits materialize and talk with each other, and who believed that both Cardinal Newman and Napoleon appeared to him.
[30]            E. g., pg. 128 of  A Religious Rebel:  The Letters of “H. W. S,” ed. Logan Pearsall Smith, records her discussion of the prophecy of a “Palmist” in her letter to Mrs. Lawrence of May 12, 1895.  She claimed that she was skeptical of his prophecy.
[31]            Pg. 133, A Religious Rebel: The Letters of “H. W. S,” ed. Logan Smith.  Letter to her Daughter, Mary Costelloe, October 29, 1896.
[32]            Compare the references to the Mount Temples on pgs. 310 & 313 of The Memoir of the Life of Laurence Oliphant and of Alice Oliphant, His Wife, by Margaret Oliphant, William Blackwood & Sons:  London, 1892.
[33]            For example, during Mr. Laurence and Mrs. Alice Oliphant’s “missionary” work in the Middle East, “Mrs. Oliphant felt compelled into high-minded but unreticent intimacy with Arabs, ‘no matter,’ as H. W. S. writes, ‘how degraded and dirty they were’” (pg. 86, A Religious Rebel:  the Letters of “H. W. S,” ed. Logan Pearsall Smith). Mrs. Smith enjoyed reading “some of Mrs. Oliphant’s books” (pg. 196, A Religious Rebel:  the Letters of “H. W. S,” ed. Logan Pearsall Smith.  Letter to her Daughter, Mary Berenson, February 14, 1908.), referring to the works of Laurence Oliphant’s cousin, Mrs. Margarent Oliphant, who wrote the Life of Irving, a biography of that earlier continuationist fanatic and heretic, Edward Irving.
[34]            The author begs the pardon of the reader for reproducing such blasphemous trash as the following examination of Mrs. Smith’s confusion of the baptizing work of the Holy Spirit of God with sexual sensations.  Although it is so unbelievably ridiculous and appalling, it constitutes a key part of the historical development of the nineteenth century Higher Life and Keswick doctrine of sanctification.  It consequently seemed necessary to this writer to reproduce at length the evidence that Hannah W. Smith, her husband, and others adopted it, that the reader might not dismiss the facts as impossible because of their evidently Satanic, fanatical, and delusional character.
[35]            At least Oliphant was clearer, and the doctrine adopted by Mr. and Mrs. Smith somewhat more moderate and less crude and vile, if Mrs. Smith’s declarations are to be believed—that is, if she did not wish, in describing the erotic Spirit baptism espoused, experienced, and promulgated by both Robert and herself, to make her family and her own person look better than they actually were.  Only if what she wrote about herself in this connection was nothing but unvarnished and brutal truth, to be conveyed without diminution to the public, was Oliphant’s teaching worse than the Pearsall Smiths’s views.  However, the historical record provides clear evidence of Hannah “adjusting” and distorting the facts to cover up and mitigate her and her husband’s adoption and promulgation of the erotic Baptism doctrine.  Oliphant himself publicly proclaimed only a vaguer version of his doctrine, concealing the real depths of Satan in his teachings from the masses—he reserved them for those he privately initiated into immorality.
[36]            Compare her explaining her own receipt of a post-conversion Spirit baptism and her call to the Ladies Meeting at Brighton to do so also on pgs. 376-377, Record of the Convention for the Promotion of Scriptural Holiness Held at Brighton, May 29th to June 7th, 1875. Brighton: W. J. Smith, 1875.
[37]            Hannah wrote that through “the baptism of the Holy Ghost” one received “the full indwelling of the Spirit, whereby we become, not judicially, but really and actually the temples of the Holy Ghost, filled with the Spirit!” (Journal, April 29, 1868, reproduced in the entry for April 15 of The Christian’s Secret of a Holy Life, Hannah W. Smith, ed. Dieter).
[38]            It is noteworthy that leading Pentecostal historians connect their doctrine of gibberish-speech as the essential evidence of Spirit baptism with Hannah and Robert P. Smith’s doctrine of erotic thrills in Spirit baptism (cf. pg. 51, Aspects of Pentecostal-Charismatic Origins, ed. Vinson Synan;  pg. 64, “Wesleyan-Holiness Aspects of Pentecostal Origins:  As Mediated through the Nineteenth-Century Holiness Revival,” Melvin E. Dieter, pgs. 55-80 in Aspects of Pentecostal-Charismatic Origins, ed. Synan; cf. pgs. 84-85, A Theology of the Holy Spirit:  The Pentecostal Experience and the New Testament Witness, F. D. Bruner, for the Pentecostal “passion . . . to know even physically” that they have received the Baptism).  Supernatural spirits can indeed possess many unconverted people who receive such Baptisms.
[39]            See, e. g., Letters 59, 96, 118, 121, pgs. 117, 181, 223-224, 228-229, The Letters of John Ruskin to Lord and Lady Mount-Temple, ed. John L. Bradley.  Note also the discussion of Thomas Harris and his writings in Letter 112, 121, pgs. 212-214, 228-229.
[40]            Mrs. Smith does not specify who these “good people” are in her letter;  they included her husband and herself, who both adopted the erotic Spirit baptism heresy from the “good” Dr. Foster in America, and also many others, some of whom are described in her book Religious Fanaticism, which she allowed to be published only after her death and the death of all parties mentioned in it.  In her letter, on the contrary, she affirms that she told Oliphant:  “I told Oliphant of the dangers which I saw in his teachings[.]”
[41]            Pgs. 85-86, A Religious Rebel:  the Letters of “H. W. S,” ed. Logan Pearsall Smith.  Letter to her friends, Dorking, August 1, 1886.
[42]            Pg. 86, A Religious Rebel:  the Letters of “H. W. S,” ed. Logan Pearsall Smith.
[43]            Pg. 223, Religious Fanaticism, Strachey.
[44]            Mrs. Smith knew of what Oliphant spoke for she had herself adopted, with her husband, the erotic Baptism doctrine years earlier.
[45]            Pgs. 225-226, Religious Fanaticism, Strachey.
[46]            Pgs. 213-239, Religious Fanaticism, Strachey.
[47]            Pg. 219, Religious Fanaticism, Strachey.
[48]            Cf. Letter to Sister, July 28, 1881, reproduced in the entry for October 28 of The Christian’s Secret of a Holy Life, Hannah W. Smith, ed. Dieter.
[49]            Pg. 112, Christmas Story:  John Ruskin’s Venetian Letters of 1876-1877, John Ruskin, ed. Van Alan Burd.  Cranbury, NJ:  Associated University Presses, 1990.
[50]            Pgs. 6-7, Ruskin, Lady Mount-Temple and the Spiritualists:  An Episode in Broadlands History.  Van Akin Burd.  London:  Brentham Press, 1982.
[51]            Letter to Sister, July 28, 1881, reproduced in the entry for October 28 of The Christian’s Secret of a Holy Life, Hannah W. Smith, ed. Dieter.
[52]            Oliphant was by no means the only deluded fanatic Mrs. Mount-Temple introduced to Hannah W. Smith.  For example, Mrs. Smith wrote:
As usual Lady Mount Temple is full of interesting things, and today she introduced me to a mysterious creature, a man he looked like, who is the leader of a strange sect called the “Temple,” and who declared to me that he had not slept a wink for 8 years, but had every night got out of his body and travelled around the world on errands of service for the Lord!!  He declared that he sees angels as plainly as he sees men, and knows them all apart, and that Michael has light flaxen hair, and Gabriel dark eyes and hair, and they all live in the sun! (pg. 102, A Religious Rebel:  The Letters of “H. W. S,” ed. Logan Pearsall Smith.  Letter to her friends, June 10, 1888)

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