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Source: The Gospel according to Spiritism, XXV: 9-11.
PROVIDE NOT GOLD IN YOUR PURSE
9. Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat. 10. And in whatsoever city or town ye shall enter, enquire who in it is worthy and there abide till ye go thence. And when ye come into an house, salute it. And if the house be worthy, let your peace be upon it: but if it be not worthy, let your peace return to you. And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the Day of Judgment, than for that city (Matthew, 10: 911. In those days there was nothing unusual in these words which Jesus directed to His apostles, on commanding them to announce the Glad Tidings for the first time. They were in accordance with the patriarchal customs of the Orient, when the traveller was always made welcome in the tent. But then in those days travellers were very rare indeed. Among modern peoples the development of travel has created new customs. Those of ancient times are only conserved by very distant lands, where the great movement has not yet penetrated. If Jesus were to return today He could no longer tell His apostles to put themselves on the road without provisions. Apart from their actual meaning, these words hold a very profound moral sense. In proffering them, Jesus was teaching His disciples to have confidence in Providence. What is more, by having nothing, they could not cause covetousness amongst those who received them. This was the way of distinguishing those who were selfish from those who were charitable. This is why He told them to: "Find out who is worthy of putting you up." or rather: who is human enough to clothe a traveller who has nothing with which to pay, as these are the ones who are worthy to receive your words and will be recognizable by their charity. With regard to those who cared neither to receive them nor to listen to them, did He tell His disciples that they should curse them, that they should impose the teachings upon them, or that they should use violence and force so as to convert them? No, He simply told them to go away and seek others who were willing to listen. Today Spiritism says the same thing to its followers. Do not violate any consciences. Do not force anyone to leave their faith in order to adopt yours. Do not excommunicate those who do not think as you do. Welcome all who come to join you, and leave in peace all those who are repelled by your ideas. Remind yourselves of the words of Christ. In other times the heavens were taken over by violence, but today they are taken over by mildness (See chapter 4, items 10 & 11). *********
Spiritism is not a new religion nor a sequence of Churches which divide themselves and get separated, which get individualized, which get apart so as to better follow their ideals, their caprice, their own way of interpreting the scriptures, however as the doctrine of Jesus was not Mosaism, but a doctrine of love, also Spiritism was not a copy of church’s Christianism, but a doctrine which the Comforter (Spirits of the Lord) brought to us, which is not but the one of Jesus explained, remembered and complemented; thence, well reminded by Allan Kardec that the promotion is not by force, but by mildness and not by a form of using violence and embarrassment to bring about conversion, to get adepts or participators, but for those who accept willingly and do want to know Spiritism. Let it be so, and that spiritists may not insist, like so as Jesus asked his disciples that simply sought those who accepted them, who sheltered them, once that they may be worthy to listen the words of the spirit’s doctrine, which erroneously is not understood by many, since a doctrine is not comprehended in a day, but little by little using the use of reason from issue to issue, from question to question, from a theme to theme concluding and
deducing up to the arriving to truth which man needs to be transformed to good, because it is in that effort that one knows the true Spiritist: ‘the true Spiritist can be recognized by their moral transformation and by the efforts they employ in order to dominate their bad instincts’ 2. Through the Spiritist Doctrine one is concluding without any doubt that there is God, that we are His creation as immortal spirits, that we are not perfect, but perfectible’, 3, that we do ‘develop and have progress’,4, that slowly ‘we ascend to god stage by stage’,5, that ‘God loves all His creation’,6, that He did not predestined some to be lost forever, but that each one in his own freedom be subjected to His Laws and that if one errors seek out to repent oneself, ‘if has a fall seek out to rise oneself again’,7 ‘because God does not desire the death of the unfaithful, but that he repent himself’, 8, since awhile one does not repent and does not chance of one’s attitude one will have to suffer the consequences and be in the spiritual inferiorities while remaining rebelled to the Laws of God, he is not punished by god, but by his own attitude. God is not offended by our sins, because God is light and shadows cannot influence Him nor give disturbance’, 9, but each one ‘does suffer the consequences of the good or evil in which may live’, 10, within the Laws of ‘causes and effects’,11, Jesus ‘did not come into the world to condemn us, but that ‘we may have life and life more abundant’.12.Jesus ‘has exemplified how we should live’, 13, he lived in love and he recommended ‘love one another as I loved you’ 14, he rectified former Laws of Moses and of the ancient and said: ye have heard that it was said by them of the old time…but I say unto you…’, 15. Jesus has freed us from the hardeous ancient Laws and he reduced them as two: ‘to love God above all things and our next as our selves’, 16. That means for us to live fervently in love voluntarily responsible for our own, in the condition that it is: ‘each one according to his works’, 17, ‘the just will not pay for the sins of the unjust’ nor ‘the father will pay for the sins of his children’, 18. ‘the kingdom of God is within every one of us’, 19, the Doctrine of love is summed up very much in: ‘not doing to others what we do not want for ourselves’, 20.
********** From ‘What is Spiritism’ Let us see a dialogue between Allan Kardec and a Priest:
********* Continuing in ‘What is Spiritism’ questions numbers 146 to 150:
‘He who does not talk to another stays at a loss’, one is not out of the necessity of knowledge; in this study one sees that the priest instead of criticizing Spiritism as other Catholics had done, he came for a conversation with Kardec in open mind to defend his own religious rights and get to know what is Spiritism, he ended out knowing that Spiritism instead of being against the church, much on the contrary it was favorable, because Spiritism is on the side of God against materialism likewise Jesus also was. The priest understood after the interview, that Spiritism is not harmful to any religion, as its sublime ‘moral is the one of Jesus’ 21, and that Spiritism has no tenets of considering itself the owner of truth, for it is based in natural Laws and the observation of the spiritual truths which in the use of reason are accepted by all religions and that the adepts to the Spiritism may profess in peace each one his own religion without Spiritism interfering or forbidding. Spiritism is of a natural law which the very Science gives proof, it has religious consequences for the reason that it deals about the life of the soul: where it comes from, why it is here and where is it going, Spiritism also remounts Through the effects to approach God which gives proof of God being the cause of all effects, of the creation of the soul, responsible for His total Creation, be of worlds, be of people, be of animals, be of all the Nature, Being the Author of the Laws which we already know and others which are not yet been revealed to us, considering that God leads us proportionally in our evolution and progress to the complete knowledge and happiness in relation to our spiritual degree which we in our free will achieve, accordingly to our nature and need. Spiritism does not get itself apart from God, because Spiritism accepts Him to the use of reason without any restriction, the Spiritist has no shame to be a Spiritist because he is with God as much as any Christian, his gospel is the one of Jesus, his moral is the one of Jesus, be him able to practice with efficacy or not, once that the Spiritist moral is the one of Jesus for being it the most elevated moral that God has provided to us through Jesus for everyone, for the whole Humanity; in accordance of what Jesus said: ‘the doctrine is not mine but of the father who sent me’.22. Therefore it is from God for us all. Spiritism is on disposal for whoever wishes to know It, however those who already have his own spiritualization and therewith be satisfied should stay where one’s satisfied, because Spiritism does not make miracles nor looks for disagreements, everyone has in himself a religious sentiment which is of natural Law planted by God, in general when a person be already with a certain spiritual knowledge does seek out to know and study Spiritism, but that is voluntarily, it is not compulsory, imposed or required. Spiritism does not have that authority nor the presumption to know everything, for who comes to know Spiritism does come naturally. Well, may God be with us, as formerly, today and forever. *********
(1)- A Study given at the Centro Espírita Joana d’Arc, S. J. de Meriti, RJ on 05/ 02/ 2013
2)- The Gospel according to Spiritism, XVII: 4 - The Spirits’ Book, Question, 919 3)- Matthew, V: 48 - The Spirits’ Book, Q. 129. 4)- Heaven and Hell, III: 7. 5)- The Spirits’ Escalade, The Spirits’ Book, Q. 100 a 131. 6)- The Gospel according to Spiritism, III: 12. - Heaven and Hell, VII: 32. 7)- Mark, II: 9. - Ephesians V: 14 - James, V: 15. 8)- Matthew, XVIII: 12-14. 9)- I John, I: 5. 10)- Luke, XVI: 19-23. - Galatians, VI: 7 11)- The Gospel according to Spiritism, V: 4-10. 12)- John, X: 10. 13)- John, XIII: 15. 14)- John, XV: 12. 15)- Matthew, V: 21-41 - Mark, X: 4. 16)- The Gospel according to Spiritism, XV: 4. - Matthew, XXII: 24-40 17)- Matthew, XVI: 27. - Mark, XIII: 34. 18)- Deuteronomy, XXIV: 16. 19)- Matthew, IX: 12 - Luke, XVII: 17-21. 20)- Matthew, VII: 12. 21)- The Gospel according to Spiritism, XV. – The Spirits’ Book, Q. 625. 22)- John, VII: 16-29
PROOFS OF THE EXISTENCE OF GOD ‘The Spirits’ Book, I Chapter, Q. 4-9
What proof have we of the existence of God? "The axiom which you apply in all your scientific researches, 'There is no effect without a cause.' Search out the cause of whatever is not the work of man, and reason will furnish the answer to your question."
To assure ourselves of the existence of God. we have only to look abroad on the works of creation. The universe exists, therefore It has a cause. To doubt the existence of God is to doubt that every effect has a cause, and to assume that something can have been made by nothing. 5. What is to be inferred from the intuition of the existence of God which may be said to be the common property of the human mind? "That God exists; for whence could the human mind derive this intuition if it had no real basis? The inference to be drawn from the fact of this intuition is a corollary of the axiom. 'There Is no effect without a cause.'" 6. May not our seemingly intuitive sense of the existence of God be the result of education and of acquired ideas? "If such were the case, how should this intuitive sense be possessed by your savages?" If the intuition of the existence of a Supreme Being were only the result of education It would not be universal, and would only exist, like all other acquired knowledge, in the minds of those who had received the special education to which it would be due. 7. Is the first cause of the formation of things to be found in the essential properties of matter? "If such were the case, what would be the cause of those properties? There must always be a first cause." To attribute the first formation of things to the essential properties of matter, would be to take the effect for the cause, for those properties are themselves an effect, which must have a cause. 8. What is to be thought of the opinion that attributes the first formation of things to a fortuitous combination of matter, in other words, to chance? "Another absurdity! Who that is possessed of common sense can regard chance as an intelligent agent? And, besides, what is chance? Nothing." The harmony which regulates the mechanism of the universe can only result from combinations adopted in view of predetermined ends, and thus, by its very nature, reveals the existence of an Intelligent Power. To attribute the first formation of things to chance is nonsense for chance cannot produce the results of intelligence. If chance could be intelligent, it would cease to be chance.
9. What proof have we that the first cause of all things is a Supreme Intelligence, superior to all other intelligences? "You have a proverb which says, 'The workman is known by his work.' Look around you, and, from the quality of the work, infer that of the workman." We judge of the power of an intelligence by its works as no human being could create that which is produced by nature, it is evident that the first cause must be an Intelligence superior to man. Whatever may be the prodigies accomplished by human intelligence, that intelligence itself must have a cause and the greater the results achieved by it, the greater must be the cause of which it is the effect. It is this Supreme Intelligence that is the first cause of all things, whatever the name by which mankind may designate it.
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