I have not come to destroy the law, Joana dArc, 07/ 10/ 2014

Theme: I have not come to destroy the law.

Source: The Gospel according to Spiritism, Chap. I: Items 1 & 2

CHAPTER 1
I HAVE NOT COME TO DESTROY THE LAW
The three revelations: Moses, Christ, Spiritism - The Alliance of science and religion INSTRUCTIONS FROM THE SPIRITS: The New Era
1. Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfill, for verily, I say
unto you, till Heaven and Earth pass, one jot or one title shall in no wise pass from the law, till all be fulfilled (Matthew,
5 : 17 & 18).

MOSES
2. There are two distinct parts to the Mosaic Law: the Law of God as promulgated on Mount Sinai and the civil or
disciplinary law decreed by Moses. The first is invariable; the other, being appropriate to the customs and character
of the people, modifies itself with time. The Law of God is formulated on the following Ten Commandments:I. I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt
have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is
in Heaven above, or that is in the Earth beneath, or that is in the water under the Earth: thou shalt not bow down
thyself to them nor serve them (1).
II. Thou shalt not take the name of the Lord thy God in vain.
III. Remember the Sabbath Day, to keep it Holy.
IV. Honor thy father and thy mother, that thy days may be long upon the land which the Lord thy God giveth thee.
V. Thou shalt not kill.
VI. Thou shalt not commit adultery.
VII. Thou shalt not steal.
VIII. Thou shalt not bear false witness against thy neighbor.
IX. Thou shalt not covet thy neighbors wife.
X. Thou shalt not covet thy neighbors house, nor his manservant, nor his maidservant, nor his ox nor anything that
is thy neighbors.
This Law is for all times and all countries and because of this has a divine character. All other laws were decreed by
Moses, who found it necessary to restrain his people through fear due to their turbulent and undisciplined nature,
and also to combat the abuses and prejudices acquired by them during the period of slavery in Egypt. To give
authority to his ]laws, be had to give them divine origin, as did other legislators of primitive peoples. The authority of
man needed to base itself on the authority of God. But only the idea of a terrible God could impress ignorant
peoples in whom the sentiments of true justice and morality were very little developed. It is evident that He Who
included amongst His commandments 'Thou shalt not kill or cause damage to your neighbor' could not then
contradict Himself by making extermination a duty.
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(1) Allan Kardec thought fit to quote only the first part of this verse. We would therefore call attention to the great significance of this unquoted
section which states that the sins of the fathers will be visited upon the third and fourth generations, according to the original translations, and
not the first and second generations as is stated in some of the recent translations.
In fact this is a veiled teaching of reincarnation. By the third or fourth generation the sinner has had time to reincarnate yet again, which logically
means that the one who originally sinned will pay his or her own debts. This is far more in keeping with God, Who is all laving and merciful, than
the suggestion that He would vent the sins of the fathers on the children who had nothing to do with the matter. (Translators note.)

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CONSIDERATIONS:
Yes, in truth the press of the FEB (Federao esprita Brasilheira) in 1947 was correct in remembering that the
truncated part would have been to accommodate the law of an unique life what does contradict with the spiritist
experience, reincarnation is not a mans dogma, but that it has already been constituted its relevance for thousands

of years that law of the nature of man, since by intuition, sentiments and revelation it has been understood that we
are not only a material body, but that we have a soul which survives the physical death it is of that soul which Jesus
came to reveal to us and to bring to our faith the continuation of that spiritual life which he called The kingdom of
Heaven and his teachings were always involving eternal life and not the material one, although the future life
suffers the consequences of the life of the material world that is why Jesus came in a mission to help us sent by
God the Father.
The doctrine is not of Jesus, but of the Father who sent him which by itself constants that our life in the
world is temporary and that we are responsible for our spiritual future been that Jesus teaches us the doctrine
saying: Learn of me (Matthew, XI: 29) little by little and explaining: To each one according to their works, when Jesus
says: If your eye offends you pluck it out, it is not for us to understand that in relation to others as a rigid justice,
as for example: To cut the hand of whoever steals, but for us to judge ourselves in relation of our perfecting
ourselves interiorly not according to the flesh, but according to the spirit because we are spirits.
The laws of the Decalogue are as a Master who instructs us and aid us to gain the will of God which is to
live in love, that love Jesus does live and exemplifies, once that grace is gained automatically we live in harmony
and peace with God and His Laws, because if we live in love we do not offend the laws nor do the laws have
authority on us. (Romans, XIII: 8-10)
Still about the intuition in relation to reincarnation there are a lot of people who has the sentiment that have
already lived before and sometimes have a strong impression in being at some places unknown to them and say I
have already been here, but not in this present life (this incarnation) and that because it has happened thousands
of times to the humanity it is constituted veritable and one calls dj vu from the French language (Already had
seen) in reference to the instantaneous experience; but there are much more, for example: the fears, there are
people afraid of water, others fear of darkness, fear of heights, fear of closed places and so on, could it not be
because in former other lives had drastic experiences in relation to their fears?
And on learning with Jesus in his explanation: to each one according to their works, and their works follow
them, we have the experience of gifts we have for example: persons who already in childhood are inclined to
science, others for religion, others for the arts, others for music, others for languages etc., and it is as if they were
born already ready-made, it is because they had lived before and bring with themselves their works (Their
aptitudes) it does not leave out doubt that life is of before and we know little about, as Job would say: For we are
but of yesterday, and know nothing, nonetheless let us trust God as Job did. (Job, 8:9).
This world is a school, it is not Worthwhile to run away from the test, as it is in our favor, because we are
ever progressing and we do not return back to our pre-progress once gained and we progress on and on, we
reincarnate As many times as necessary, but always acquiring experiences which do add on to the ones we have
and encouraging us in that faith Jesus said: Be perfect, now if we do not feel perfect let us advance in the journey,
for we are not alone, Jesus said: I will be with you always up to the end of the world. (Matthew, XXVIII: 20).
Jesus did not come to judge but to bring us life and life more abundantly and to advise us that what we do
in this present life has consequences in the afterlife future, well expressing To give to eat to whom is hungry and to
drink to whom is thirsty, it is to live in charity, that is fraternity with love one to another and hereon there is
rewarding inasmuch that Jesus will say: Come unto me, for I was hungry and you gave me to eat I was naked and
you dressed me, in other words we shall be happy living in love.
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Let us see in the Spirits Book, the questions ns: 132, 177, 329, 361 e 959:
Aim of Incarnation
132. What is the aim of the incarnation of spirits?
"It is a necessity imposed on them by God, as the means of attaining perfection. For some of them it is an
expiation; for others, a mission. In order to attain perfection, it is necessary for them to undergo all the vicissitudes
of corporeal existence. It is the experience acquired by expiation that constitutes its usefulness. Incarnation has
also another aim-viz., that of fitting the spirit to perform his share in the work of creation; for which purpose he is
made to assume a corporeal apparatus in harmony with the material state of each world into which he is sent, and
by means of which he is enabled to accomplish the special work, in connection with that world which has been
appointed to him by the divine ordering. He is thus made to contribute his quota towards the general weal, while
achieving his own advancement."
The action of corporeal beings is necessary to the carrying on of the work of the universe ; but God in His
wisdom has willed that this action should furnish them with the means of progress and of advancement towards
Himself. And thus, through an admirable law of His providence, all things are linked together, and solidarity is
established between all the realms of nature.
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177. In order to arrive at the perfection and the supreme felicity which are the final aim of mankind, is it
necessary for a spirit to pass through all the worlds that exist in the universe?
"No; for there are a great number of worlds of the same degree, in which a spirit would learn nothing new."
- How, then, are we to explain the plurality of his existences upon the same globe?
"He may find himself, each time he comes back, in very different situations, which afford him the
opportunity of acquiring new experience."
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329. Is the respect which mankind, in all ages and among all peoples, has always instinctively shown to the
dead, to be attributed to an intuitive belief in a future state of existence?
"The one is the natural consequence of the other; were it not for that belief, such respect would have
neither object nor meaning."
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Moral and Intellectual Faculties
361. Whence has man his moral qualities, good or bad?
"They are those of the spirit who is incarnated in him. The purer is that spirit, the more decidedly is the man
inclined to goodness."
It would seem, then, that a good man is the incarnation of a good spirit, and a vicious man that of a bad
spirit?
"Yes; but you should rather say 'of an imperfect spirit,' otherwise it might be supposed that there are spirits
who will always remain bad, what you call devils."
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959. Whence does man derive the instinctive sentiment of a future life?
"From the knowledge of that life possessed by his spirit previous to his incarnation; the soul retaining a
vague remembrance of what it knew in its spirit-state."
In all ages, man has occupied himself with the question of a future beyond the grave; and it is natural that
he should have done so. Whatever importance he may attach to the present life, he cannot help seeing how brief it
is, and how precarious, since it may be cut short at any moment, so that he is never sure of the morrow. What
becomes of him after death? The query is a serious one, for it refers, not to time, but to eternity. He who is about to
spend many years in a foreign country endeavors to ascertain beforehand what will be his position there; how,
then, is it possible for us not to inquire what will be our state on quitting our present life, since it will be forever?
The idea of annihilation Is repugnant to reason. The most thoughtless of men, when about to quit this life,
asks himself what Is going to become of him, and Involuntarily indulges in hope. To believe in God without believing
in a future life would be illogical. The presentiment of a better life is In the inner consciousness of all men. God
cannot have placed it there for nothing.
The idea of a nature life implies the preservation of our individuality after death; for what good would It do
us to survive our body, if our moral essence were to be lost in the ocean of infinity? Such a result would be, for us,
the same as annihilation.
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REMARK:
The spiritist Doctrine being a Doctrine by the use of reason and logical studying the soul reaches up the
causes of its nature and comes to God as his Creator and consequently encounters the moral of Jesus as the most
perfect and accepts it, embraces it and recommends, now let us say as S. Paul sanctions: Prove all things hold
fast that which is good, (I Thessalonians, V: 21). Yes the spiritist doctrine analyzes and studies the effects so as from
the effects reaches up to the causes, hence by its course it arrives to a philosophical doctrine, science and religion
and it is consequently natural in the laws of God and of the Nature, hence with the spiritist or the student of
Spiritism lives under knowledge of where he came from and cognizant of his future in the House of His Father who
awaits him and receives him lovingly.
May God be with us, as formerly, today and forever?