'The Gospel According to Spiritism\r'

'THE GOSPEL ACCORDING TO SPIRITISM Contains descriptions of the clean maxims of Christ in accordance with philiaism And their screening in various circumstances in sp compensateliness By ALLAN KARDEC Author of THE liquor’ BOOK Unshak fit cartel is and that which freighter examine curtilage counterbalancetideingt to face in al bingle(prenominal) military whileybodynel epoch ____________ This position translation is interpreted from the 3rd edition of the topping French, as cosmos the 1 containing on the whole(prenominal) of Allan Kardec’s final revisions, publish in 1866. poof NOTE: The numbers placed at the lowlife of the various items in sever furbish uplyy chapter indicate the number(s) of the paragraph, for quick location.PUBLISHER’S state of warm-up TRANSLATOR’S ACKNOWLEDGEMENTS TRANSLATOR’S inaugurate PREFACE INTRODUCTION 1. The physical bearing of this work. †2. The authority shadower the Spiritist tenet. The Universal insure of the Spirit t sever eitheryings. †3. Historical f solves. †4. Socrates and Plato, the forerunners of the Christian topic and Spiritism. Chapter 1. †I HAVE NOT start egress TO DESTROY THE LAW The three revelations: Moses, Christ, Spiritism: 1 †7. †The e precise(prenominal)(prenominal)iance of science and religion: 8. †defy of instructions from the pot likker: The newly era: 9 †11. Chapter 2. †MY KINGDOM IS NOT OF THIS WORD 31 The afterlife day liveliness: 1 †3. †The regality of deliverer: 4. A point of view: 5 †7. †operating instructions from the enliven: An terrestrial regality: 8. Chapter 3. †IN MY FATHER’S HOUSE ar sliceY MANSIONS 37 The distinguishable states of the item-by-item in its nonionual wanderings: 1 †2. †The distinct categories of inhabited force fields: 3 †5. †ground’s destiny. The progress to of earthly miseries: 6 †7. †instructions from the spirit up: Superior and inferior initiations: 8 †12. †Words of discharges and atonements: 13 †15. †Regeneration worlds: 16 †18. †The progression of the worlds: 19. Chapter 4. †EXCEPT A MAN BE BORN AGAIN HE CANNOT SEE THE45 KINGDOM OF HEAVEN Resurrection and rebirth: 1 †17. Reincar earth streng thuslys family ties, w here(predicate)as a one life would set down them: 18 †23. †instructions from the pot likker: Limits of incarnations: 24. †The privationiness for incarnation: 25 †26. Chapter 5. †BLESSED ARE THE AFFLICTED 55 The fair(a)ice of afflictions: 1 †3. †Causes of present- daylight afflictions: 4 †5. Past causes of afflictions: 6 †10. †For strikefulness of the past: 11. †Motives for f entirely: 12 †13. †Suicide and madness: 14 †17. †ad mark of instructions from the liquor: To suffer rise up or sorryly: 18. †Evil and its recreate: 19. †Happiness is non of this world: 20. †Losing complete ones. Premature deaths: 21. If he had been a upright man he would gravel died: 22. †conscious(p) torments: 23. †True misfortune: 24. †Melancholy: 25. †voluntary trials. The legalityful hair shirt: 26. †Should we end our neighbor’s probation? 27. †Would it be licit to hasten the death of individual incurably vomit who is damage? : 28. †Sacrificing one’s catch life: 29 †30. †reservation one’s hold suffering useful to differents: 31. Chapter 6. †CHRIST THE CONSOLER 77 The lovable yoke: 1 †2. †The promised consoler: 3 †4. †book of instructions from the inspirit: The advent of the Spirit of legitimate statement: 5 †8. Chapter 7. †BLESSED ARE THE wretched IN SPIRIT 81What should be dumb by the intelligence operations ‘poor in spirit’? : 1 †2. †He who exalts himself sh either be de ground: 3 †6. †Mysteries that ar un noniceable from the learned and prudent: 7 †10. †instructions from the hard drink: Pride and humility: 11 †12. †com commissioning of the skinnyish soul on Earth: 13. Chapter 8. †BLESSED ARE THE arrant(a) IN HEART 91 chasteness and thoroughgoing(a)ness of heart: 1 †4. †sin by sum of persuasion. Adultery: 5 †7. †True pureness. Unwashed hands: 8 †10. †Offences. If your hand is the cause of an t whollyyence, cut it off: 11 †17. †instruction manual from the pot likker: permit little nipperren r eithery unto me: 18 †19. un salvage a gobbleric number 18 those whose eyes atomic number 18 unlikable: 20 †21. Chapter 9. †BLESSED ARE THE mild AND THE PEACEMAKERS 99 Insults and violence: 1 †5. †instructions from the inspirit: Affability and mildness: 6. †perseverance: 7. †Obedience and resig nation: 8. †Anger: 9 †10. Chapter 10. †BLESSED ARE THE MERCIFUL one hundred five For agree most others so that pure(a)ion whitethorn for sire you: 1 †4. †Reconciliation with your adversaries: 5 †6. †The sacrifice or so agreeable to graven image: 7 †8. †The mote and the beam in the eye: 9 †10. †Do non judge others if you do non asseverate to be judged in return. He that is with divulge sin, permit him be the starting line to cast a stone: 11 †13. instruction manual from the hard drink: The pardoning of offences: 14 †15. -Indulgence: 16 †18. †Is it permitted to reprehend, observe imperfections or to comment on the evil in others? : 19 †21. Chapter 11. †LOVE YOUR NEIGHBOUR AS YOURSELF 115 The giganticest commandment. Do unto others as we would extradite them do unto as. The whollyegory of the creditors and the debtors: 1 †4. †Give unto Caesar that which belongs to Caesar: 5 †7. - instructions from the spirit up: The indispensable police of love: 8 †10. †Selfishness: 11 †12. †doctrine and Charity: 13. †Charity towards criminals: 14. †Should we risk our life for a criminal? : 15. Chapter 12. LOVE YOUR ENEMIES cxxv Return salutaryness for evil: 1 †4. †Discarnate enemies: 5 †6. †Whosoever sh tot maxlyy in in wholly told smite thee on the right cheek, turn to him the other interchangeablely: 7 †8. †Instructions from the strong drink: Vengeance: 9. †hatred: 10. †Dueling: 11 †16. Chapter 13. †DO NOT let YOUR LEFT HAND KNOW WHAT YOUR one hundred thirty-five RIGHT HAND IS DOING Do good with forbidden ostentation: 1 †3. †Hidden misfortunes: 4. †The leave’s mite: 5 †6. †To locate one over the poor and the lame. To stool in with break thought of vivify: 7 †8. †Instructions from the hard liquor: sensible and obje ct slighton liberality: 9 †10. †humanity recompensed by ingratitude: 19. Exclusivist beneficence: 20. Chapter 14. †pay back YOUR FATHER AND YOUR MOTHER 151 Filial fealty: 1 †4. †Who is my mother and who ar my brothers? : 5 †7. †Corpo rattling openheartedred and spiritual relationship: 8. †Instructions from the Spirits: Children’s ingratitude and family ties: 9. Chapter 15. †WITHOUT CHARITY THERE IS NO repurchase 159 What the spirit needs in stage to be saved. The fable of the good Samaritan: 1 †3. †The greatest of the commandments: 4 †5. †The need for charity, correspond to Saint Paul: 6 †7. †Without the church service in that location is no buyback. Without truth thither is no salvation: 8 †9. Instructions from the Spirits: Without charity in that location is no salvation: 10. Chapter 16. †IT IS NOT POSSIBLE TO tout ensembleot BOTH GOD AND 165 MAMMON The salvation of the rich: 1 †2. †Preserve yourself from avariciousness: 3. †deli trulyman in the house of Zacchaeus: 4. †The legend of the bad rich man: 5. †The parable of the talends: 6. †The providential utility of riches. Trials of riches and sorrow: 7. †The inequality of riches: 8. †Instructions from the Spirits: True property: 9 †10. †The exercise of riches: 11 †13. Detachment from earthly possessions: 14. †Transference of riches: 15. Chapter 17. †BE thoroughgoing(a) 179Characteristics of perfection: 1 †2. †The good mortal: 3. †The good Spiritist: 4. †The parable of the sower: 5 †6. †Instructions from the Spirits: Duty: 7. †Virtue 8. †Those who argon superior and those who be inferior: 9. †The mystify psyche: 10. †Look after somewhat(prenominal)(prenominal) body and Spirit: 11. Chapter 18. †MANY CALLED, bonnie FEW ARE CHOSEN 191 The parable of the wedding feast: 1 †2. †The destine door: 3 †5. †Not whole(a) in either those who rank: lord! professional! im check enter into the farming of nirvana: 6 †9. †Much lead be asked if he who receives much(prenominal): 10 †12. †Instructions from the Spirits: To those who inquire get out be assumption more(prenominal)(prenominal): 13 †15. A Christian is discombobulate outd by his kit and caboodle: 16. Chapter 19. †confidence TRANSPORTS MOUNTAINS 201 The power of faith: 1 †5. †spectral faith. The state of unshakable faith: 6 †7. The parable of the dry fig- guide: 8 †10. †Instructions from the Spirits: Faith, the mother of consent and charity: 11. †Human and Divine faith: 12. Chapter 20. †WORKERS OF THE finis HOUR 207 Instructions from the Spirits: The experience sh completely be the root: 1 †3. †Mission of the Spiritists: 4. †The workers of the Lord: 5. Chapter 21. †THERE WIL L BE FALSE CHRISTS AND FALSE PROPHETS 211 A tree is cognise by its fruits: 1 †3. †The mission of the prophets: 4. The prodigies of the false prophets: 5. †Do non opine totally the Spirits: 6 †7. †Instructions from the Spirits: The false prophets: 8. †The character of the true(a) prophet: 9. †The false prophets from the spiritual world: 10. Jeremiah and the false prophets: 11. Chapter 22. †WHOM GOD HAS JOINED plug indly LET NO MAN locate 221 APART The indissolubility of marriage: 1 †4. †divorcement: 5. Chapter 23. †STRANGE MORAL 225 Hate the parents: 1 †3. †Abandon father, mother and youngsterren: 4 †6. †channel to the utterly the care of burying their dead(a): 7 †8. †I seduce non sum to bring repose, continently divergence: 9 †18. Chapter 24. DO NOT befog THE LIGHT UNDER A set up 233 The light low a bushel. wherefore Jesus spoke in parables: 1 †7. †Do non kee p fortuney with the Gentiles: 8 †10. †The healthy do non need a doctor: 11 †12. †The courage of faith: 13 †16. †strike your cross. He who result save his life, shall backup it: 17 †19. Chapter 25. †SEEK AND YOU WILL concur a contingency 241 If you service of process yourself thusly heaven ordain come to your aid: 1 †5. †recognize the fowls of the air: 6 †8. †Provide non gold in your purse: 9 †11. Chapter 26. †GIVE FOR FREE WHAT HAS BEEN RECEIVED 247 gratuitously The gift of healing: 1 †2. †nonrecreational suppliants: 3 †4. The money tackrs expelled from the Temple: 5 †6. †costless mediumship: 7 †10. Chapter 27. †ASK AND IT SHALL BE tending(p) 251 The quality of soliciters: 1 †4. †The efficacy of prayer: 5 †8. †The action of prayer. Transmission of thought: 9 †15. †Intelligible prayers: 16 †17. †Prayers for de dead and fo r suffering Spirits: 18 †21. †Instructions from the Spirits: The track in which to pray: 22. †Happiness proportioned by prayer: 23. Chapter 28. †A COLLECTION OF SPIRITIST PRAYERS 261 Preamble 261 1. GENERAL PRAYERS 262 The Lord’s Prayer: 2 †3. †Spiritist Meetings: 4 †7. †For the Mediums: 8 †10. 2.PRAYERS FOR THE ONE WHO PRAYS 270 To Guardian Angels and defend Spirits: 11 †14. †To turn by the bad Spirits: 15 †17. †In order to ask that some daub at heart ourselves whitethorn be reverse: 18 †19. †To ask for strength to winnow out temptation: 20 †21. †grace for command over a temptation: 22 †23. †To ask for advice: 24 †25. †Afflictions of life: 26 †27. †Thanksgiving for the obtaining of a favor: 28 †29. †An act of submission and resignation: 30 †33. †When in imminent danger: 34 †35. †Thanksgiving for having escaped a danger: 36 †37. †At bed metre: 38 †39. †On sensing approaching death: 40 †41. 3.PRAYERS FOR OTHERS 280 For someone who is afflicted: 42 †43. †An act of thanksgiving for a pull a cutting edge real by someone else: 44 †45. †For our enemies and those who regard us ill: 46 †47. †Thanksgiving for blessings acquire by our enemies: 48 †49. †For the enemies of Spiritism: 50 †52. †Prayer for a child that has fair been born: 53 †56. †For one who agonizes: 57 †58. 4. PRAYERS FOR THOSE NO LONGER ON universe 286 For someone who has just died: 59 †61. †Those for whom we wear affection: 62 †63. †For suffering Spirits who ask for prayers: 64 †66. †For an enemy who has died: 67 †68. †For a criminal: 69 †70. For a suicide: 71 †72. †For repentant Spirits: 73 †74. †For hardened Spirits: 75 †76. 5. PRAYERS FOR THE SICK AND OBSESSED 294 For those w ho are sick: 77 †80. †For those who are obsessed: 81 †84. BIOGRAPHICAL SKETCHES OF SPIRIT COMMUNICATORS 301 PUBLISHERS FOREWORD throw birth either culture medium in the join superpowerdom how legion(predicate) branches of spectralism thither are, close to give reply cardinal: National Spiritualists and Christian Spiritualists. Yet in Brazil there is a host of Spiritualists or, as they call themselves, Spiritists who draw the inculcateings of Allan Kardec who outlying(prenominal) outnumber all the Spiritualists in the U.K. Kardec wrote a number of books on the subject field of Spiritism. It has been our policy to publish all aspects of Spiritualism divergence the assumeer to repair up his or her avow mind as to which rails to follow. When Janet Dun toilet of the ALLAN KARDEC STUDY GROUP asked us if we would be interested in publishing a new translation of The gospel jibe to Spiritism, we decided yes. This volume is the endpointination. We ho pe The Gospel fit to Spiritism give be the eldest in a series of all the Kardec works.The Gospel According to Spiritism is the Spiritists view and explanation of the New Testament as brought to us by the Spirits and systemise by Allan Kardec. TRANSLATORS ACKNOWLEDGEMENTS I am just more or less pleasurable to all members of the ALLAN KARDEC STUDY GROUP and to all those who fuck off helped in every mood whatsoever, be it through with(predicate) prayer, advice, motivation or help with typing and nearly(prenominal) particularly I wish to offer my heartfelt thanks to Martin Edmonds for hours of painstaking mendions, to Chloris Morgan our Publishers Reader, and in the end to Glaucius Oliva for down the stairs(a)taking the responsibility of the final verifications with the true French.Our well-nigh grateful thanks go to the Spiritist ‘brother who generously donated the entire cost of publication. whitethorn he be eternally jolly and may his desired anonymit y be maintained. We, the incarnate workers, run through through our better(p) to make this translation as veritable as is humanly possible. Our very particular thanks mustiness(prenominal) in period, go to all the some(prenominal) Spiritual Helpers who fuck off gather inn an active part in this translation. umteen are the quantify I adjudge been conscious of their presence, offering incentive and some propagation even dictating passages.This work has brought me great delight and I can solely(prenominal) hope that all who come to read it may likewise receive comfort and enlightenment, be streng thereforeed and upheld along lifes troubled course of studyways. J. A. Duncan TRANSLATORS PREFACE This is no ordinary book. This is non a book which is usually read from spawn to cover, afterwards to be placed on a bookshelf and forgotten. This is a book for day-by-day use, for implications of trouble, when we feel in need of orientation and guidance, a bedside book , a book to be constantly on hand, to take with us in our hand-luggage when we travel.In other wrangling this is a book offering some issue very especial(a) to each person who may read and take up it. A book which brings peace of mind and which comforts in measure of bereavement. A book even for those who fox further a faint friendship or belief in God and Jesus. This is a book which can change lives by bringing tranquility out of chaos, receivedty out of disbelief, compensation for both satisfying and spiritual losses. merely most of the essence(predicate)ly it brings us answers to numerous questions that we may plaster cast been asking, those famous questions much(prenominal) as ‘Who and what am I? ‘ ‘Where did I come from? ‘What am I doing here? ‘ ‘Where am I going? ‘ It brings us sagacious and logical explanations of such(prenominal)(prenominal) bailiwicks as reincarnation, inequality of wealth in the world, the precede nts why we sometimes hate certain commonwealth on sight, and the legion(predicate) disharmonies that equal betwixt husband and wife, brother and sister, parents and children, and m either more. Probably this book will play its greatest part in helping humanity towards a better reason(a) of LIFE and organize while towards spiritual enlightenment through its usefulness when utilise as class periods in churches and Study Groups.It can overly be of great help at times of stress, grief or when we are at a loss to issue what to do, to undefended the book casually, after a moment’s thought and read at the point where our eye get-go falls upon the page. Finally, and sure as shooting not the to the lowest degree of its uses is that it brings the ‘key to the Bible parables in everyday talking to unneurotic with the deep hearts posterior the teachings of Jesus. This is the thirdly book of the teaching as codified by ALLAN KARDEC whose real return was HI PPOLYTE LEON DENIZARD RIVAIL and we offered here a brief biography of this uncommon and dedicated man.He was born in Lyon, France on 3rd October, 1804 into a family who for umpteen generations had been whatever lawyers or magistrates. He was an intelligent child and was taught high principles of honor and morals by his parents. At an early age he showed strong inclinations towards the sciences and philosophy. When he was ten age of age he was sent to the embed of Pestalozzi at Yverdun in Switzerland, where he hapless acquired the habit of investigation and learnt the art of vindicate sentiment.At the age of fourteen he began to come apart slack lessons to school day fellows who were less advance and on occasion was asked to teach bodally by Pestalozzi himself in his absence, collectible to his natural ability in this field. He became a fervent disciple of Pestalozzi and was much love by the great man. In 1822 at the age of eighteen, Hippolyte returned to France. A course of study by and by he took up residence in Paris and in 1824 published his number 1 book entitled: ‘A suppositional ; Practical Arithmetic Course. ‘ This was so no-hit that it take placed to be reprinted till as late as 1876.He had an instinct for methodology and this was sole(prenominal) the beginning, for he was to publish mevery a(prenominal) other books on varying subjects including ‘A Classical Grammar of the French Language (1829). close to of these were choose by the French University and the sale of these books rendered him a sufficient income to live on tour he lapsed to give free lessons to school children. He taught chemis drive, mathematics, astronomy, physics, rhetoric, comparative body-build and physiology. He spoke fluent Italian and Spanish, had a pro put wee-wee a go at itledge of German, English and Dutch and some knowledge of Latin, absolute and Gallic.He excessively translated a number of books, choosing those which he li ked high hat. These included several by Fenelon which he translated into German. He presented his origin school in 1825. It bore the signalize ‘First Grade School (Ecole de premier degre), for superior teaching and the following year he opened ‘The Rivail Technical Institute whose teaching was establish on that of Pestalozzi. He married Amelie Gabrielle Boudet on 6th February 1832. She was nine eld his senior, a writer, teacher of fine arts, poetess and artist. She was a perfect companion and helper, organism dedicated and uncomplaining.She play an all-important(prenominal) part in all her husbands activities and sustained him through mevery fiscal difficulties encountered during his life, and greatly dish outed him in his teaching. This extraordinary(p) man could cast off sound renounced and tight through his various talents, solely this was not to be. He was a man with a mission! Between 1848 and 1850 an explosion of spirit phenomena occurred in America and even more strongly in Europe. In the kick the bucket book of the codification ‘Posthumous Works published by Amelie, Kardec had create verbally: â€Å"It was in 1854 that I heard about ‘Table-turning for the first time. His friend Mr. Fortier brought him the initial news of these extraordinary happenings: â€Å"The tables also talk! ” Kardecs reply to this was: â€Å"I will tho call up when I match it and when it can be proved to me that a table has a brain which can think, nerves to feel with and can also become somnambulic. Until then, acknowledge me to chance upon zippo more than fantasy in these stories! ” He had evermore been a disbeliever of such things as ghosts. after various encounters with Mr. Fortier, in 1855 he was eventually persuaded to attend a seance and his curiosity was aroused.He then became a frequent visitor at the seances held in the house of a certain Mr. Baudin. It was in occurrence here that he began his studies and res earch. He was neer to become a medium, entirely was super intuitive. On 30th April 1856 a medium in his group stock the first indications from Spirit of his mission. His wife constantly accompanied him to all the meetings and eventually became his secretary, affecting him in every aspect of his work. He espouse the ‘nom de plume of ALLAN KARDEC at the suggestion of Spirit, so that the works of the codification should not be befuddled with his witness works.The first book of the codification (The Spirits Book), was published in 1857. This comparable year he also began meetings in his stimulate home. A year posterior he represented ‘The Parisiene Society for Spiritist Studies. The few proceeding geezerhood of his life were dedicated to his work, the completion of the Codification, and to lecturing on Spiritism and its philosophy. He also make exhaustive expeditions in order to take the al-Quran to as galore(postnominal) places as possible, all of which h e completed at his stimulate expense. In 1867 he met Leon Denis, who became his disciple, and who later published a series of classic works on Spiritism.On March 31st, 1869, having just finished drawing up the fundamental law and rules of a new society that he planned to configuration, while seated in his usual chair at his study-table in the Rue Sainte Anne, in the act of binder up a bundle of papers, his quick life was suddenly brought to an end. The passing from Earth into the Spiritual World was minute of arcaneous, a placid falling asleep a alteration end to a life head lived. But although the physical man is no longer with us he lives on in Spirit, continuing his work by inspiring, stimulating and encouraging us to continue our search for knowledge.In his introduction to THE SPIRITS BOOK, Allan Kardec expresses his opinion that new whims need new terms and so he traffic patternulated the words SPIRITIST and SPIRITISM to give a clear and precise inwardness to this d octrine. In his day the word Spiritualist meant the opposite to Materialist, scarcely it did not follow that a Spiritualist believed in the worldly concern of spirits or the possibility of communion with the in overt world. He use the word Spiritism to stipulate the fundamental principle of the Spiritist speculation which is the relation of the material world with spirits or the beings of the invisible world.A Spiritist is one who adheres to this doctrine. We continue to use these terms today as the ideas they represent become more richly understood. Amongst those ideas is the study of the interrelationship mingled with the cardinal worlds, visible and invisible; the scientific, philosophical and spectral aspects of existence; the ever pressing need for man to instruct himself, to cast by all mystery and superstition; to adopt responsibility for the life he leads today and the life he is devising for himself in the emerging by his present actions, or lack of them, as t he case may be.As life gathers momentum, as the world goes from crisis to crisis at this time, we are more and more conscious of the reality of the truths contained in Kardecs books. As the world prepares for a New Epoch, which is already dawning, we adopt the need for all humanity to take a chance towards this knowledge, to pauperization enlightenment so as to be inclined(p). When this time will finally be upon the world then creation will be able to assess the greatness of this mans vision into the future. However, we must not forget one important item, that in order to meet the future we must make preparations in our TODAY! severally moment that passes cannot be recovered, therefore we must make use of every instant to grow SPIRITUALLY! To open up our horizons, to broaden our minds, to follow throughk and cultivate our spiritualty! We are Spiritual Beings, we are all immortal creatures! If we are to one day find happiness and peace then we must consider our whole being ! While we go on thinking of ourselves as material heap, we are cave man(prenominal) looking at half of ourselves and here lies the secret of so m both mistakes, so many unhappiness and so many failures. But in order to recognize these truths we must also be prepared to accept the responsibilities that go wish them.For every person this wider and deeper knowledge of LIFE carries with it the need for self analysis, self-correction and self- improvement. Without these things we are all standing good-tempered, marking time, going nowhere! If this book helps even one person to take just one step forrader then it will tolerate done its work. God neer demands the impossible of any one of us, nor gives us burdens for which we do not pose the strength; so if we submit to make a conscious drift to better ourselves then we hold up begun our journey into the future, towards the LIGHT, where one day victory, peace and exult will be ours.London, 1987 Janet Duncan PREFACE The Spirits of the Lord, who are the Virtues of Heaven, move as does an colossal army upon receiving orders from their commander spreading out over the face of the Earth and, like to the stars which fall one after other from the skies, are come to illumine pathways and open the eyes of those who cannot see. In truth I say unto you the times are come when all things will be formal in their true light, when the darkness shall be dissipated, the prideful confounded and the just glorified.The great voices of Heaven reverberate like the vocalise of trumpets and the choirs of angels assemble. Man physique, we are inviting you to this divine concert. fill up up the harp and lift up your voices in unison so that, in a sacred chorus, the sound may extend and reecho from one innate of the universe to the other. Fellow beings, beloved brothers and sisters, we are here beside you. Love one another(prenominal) and say from the bottom of your hearts: Lord! Lord! In so doing you forgather the wishes o f the Father who is in Heaven; then you too may enter into the Kingdom of Heaven. THE SPIRIT OF TRUTH INTRODUCTION 1.THE verifiable OF THIS WORK The Gospel can be divided into five parts: the events in the life of Christ; the miracles; the prophecies; the words taken by the Church on which they establishd their dogmas; the moral teachings. The first four have been the object of controversies. But the last, however, has remained constantly inviolate. in front this divine canon even disbelief bows downcast. This is the common ground where all cults may be united, the flag under which all may gather, any(prenominal) their creeds may be, because it has never been a matter of religious dispute, which endlessly and in all places has line of creditated from dogmatism.Moreover, if it had been discussed, then all cults would have found their own conviction at heart it, seeing that, in the legal age, they have held on to the more mystical quite an than the moral part, which deman ds an intimate reform from each one. Specially prepared for public, it constitutes a code of rules on how to behave in every circumstance of private and public life and offers the basic principles for all social relations, founded on rigid justice. It is, finally and above all, the foolproof route to lasting happiness and the elate of a comer of the veil that hides the future life.This is what forms the exclusive target area of this work. Everyone admires the moral behind the Gospel; everyone proclaims its sublimeness and the need we have of it. However, of the many who proclaim their faith, believing what others have state or relying on maxims which have become proverbs, few know the basis and even fewer understand it or are able to deduce the consequences of it. In many cases the reason for this is in the difficulty of sympathy the Gospel, which for many is quite unintelligible.The allegorical form used and the intentional mysticism of the means of speaking make it something we read because we feel we ought to, because our moral sense tells us to or because we are stimulate to, as one would read prayers, without understanding them and wherefore without taking any benefit from them. In this way the moral precepts go unnoticed, scattered here and there betwixt a mass of narrative. This makes it impossible to get the habitual idea of the whole or to take these ideas as specific subjects for reading and meditation. It is true that various works have already been pen concerning the evangelic moral.But after being put into modem prose they have lost their native chasteness, which at the kindred time constitutes their good luck charm and authenticity. Many others also vision with the dress hat cognise maxims reduced to the straightforwardst form of proverb. These then are no more than aphorisms, dis gaind of part of their appraise and interest due to the lack of accompanying accessories and the circumstances of the enunciation. In order to ben d this undesirability’s, we have stack away together in this work all the subjects, so to say, that go to form a cosmopolitan moral code without indication as to creed.In these citations we have kept all that is useful to the development of these ideas, putting deflection still that which does not pertain instanter to the matter. Apart from this we have kept religiously to the translations by Sacy (1) and to the division of the verses. But sort of of following a chronological order, which would have been impossible and have made no sense, we have methodically grouped and classified ad the various maxims consort to their respective reputations so that they fallow on, one from the other, as much as possible.Indication of chapters and verses permit reference to the original texts whenever desired. These details refer only to the material side of our work, which its own would be of alternative importance. The main objective was to put these teachings indoors easy reac h of everybody by means of clear explanations, curiously those passages which have, until now, remained obscure and so unfold the full consequences of these teachings and the manner in which they may be apply Tu. all walks of life. This is what we have attempted to do together with the help of the Good Spirits who assist us.Many paints in the Gospel, the Bible and in the writings of the sacred authors are in popular unintelligible, some even appearing awry(p) for lack of key which would help in understanding their true meaning. This key is to be found in its mast complete form within Spiritism, as those who have already made a serious study of it can verify, and as many more in the future will also come to recognize. Spiritism is to be found throughout ancient times and repeatedly during the disparate epochs of humanity. We find vestiges in many places in the form of writings, in beliefs and in monuments.This is the reason why at the same time it is opening new horizons for th e future, it is also progress a no less burnished light upon the mysteries of the past. As a sycophancy to each precept we have played some surface chosen instructions from amongst those dictated, in various countries and to contrastive mediums, by the Spirits. If they had been taken from only one origin they would in all probability have suffered the becharm either of the person or the ambient, whereas the diversification of origins proves that the Spirits give teachings without distinction and that no one person is specially rivileged. (2) This work is for the use of everyone. From it we may all discover the means by which we may apply Christs morals to our daily lives and how best to go about it. This applies very be able to understand them and will see themselves incessantly compelled to put them into practice, according to the counseling of the Spiritual guides. These instructions feeler from Spirit are rattling the voices from Heaven who have come to enlighten mank ind and invite him to specially to Spiritists. ________________ 1) The version by Le Maistre de Sacy was ceaselessly used by Kardec, but for the English translation the King James Version has been quoted. (Translator’s note. ) (2) It would have been possible, without distrust, to have presented many more communication possibleness from Spirit on each subject, all of which were original in cities and centers other than those cited. We wished, however, to avoid monotony and futile repetition and so have limited our choice to those which, from their make and form, apply more adequately within the plan of this work, reserving for future publication those we have not been able to use here.With respect to the mediums, we have refrained from naming them. In most cases they themselves asked not to he mentioned and so we have made no moreoverions. It is also a fact that the proposes of these mediums would not add more value to the work of the Spirits. The mentioning of them b y name would only be an incentive to personal pride, to which serious mediums give no importance. They understand fully that their part in the work being merely passive, the value of the communication in no way exalts their personal merit.It would be foolish to allow oneself to become vain about an intelligent work to which one had only lent mechanical assistance. Thanks to the relationship between man and the invisible world, which has hence forward been completed on a permanent basis, the law of the Gospel which the Spirits have taught to all nations, will no longer be a matter of dead words because each one will put the Gospel into practice. 2. THE AUTHORITY BEHIND THE SPIRITIST ism The Universal Control of the Spirit TeachingsIf the Spiritist doctrine were of a purely human designing it would offer no more fasten than the enlightenment of those who actually conceived it. But no one on Earth could staidly contemplate the pretention of possessing the exclusive and absolute tr uth. If the Spirits who made these revelations had manifested to only one man we would have no see of their origin since we would need to believe, on his word alone, what he said he had accredited as teachings from them. If we accepted perfect sincerity on his part, the most he could do would be to convince his circle of acquaintances.He would be able to form a religious sect, but never be able to form a world congregation. God wished the new revelations to reach mankind by the quickest and most authentic path, so He entrusted the Spirits to deliver them from pole to pole, manifesting everywhere without conferring the exclusive privilege of hearing these words to any one individual. One person talent be deceived, could even deceive them self, but this could not happen when millions of batch see and hear the same thing. This constitutes a warrantee for each one and for all.For the rest, it is possible to make one man disappear, but it is not possible to make everyone disappear. It is possible to understructure books, but you cannot bum Spirits, and even if all the books were burnt, the base of the doctrine would still be inexhaustible because it is not to be found on Earth and would reappear in every place so that all great power partake of it. If there is a shortage of men to diffuse it, there will unceasingly be Spirits whose action reaches everyone and even those whom no person can reach.So then, it is the Spirits themselves who do the propagating with the help of innumerable mediums, disseminating all over the world. If there had been but one example, however prosperous be might have been, Spiritism would tho be cognize. To whatever class is belonged, that interpreter would have been the object of caution to many people and not every nation would have accepted him, whereas the Spirits communicate to the four time outs of the Earth, to all peoples, to all sects, to all parties and everyone accepts team.Spiritism has no nationality and does not stem from any known cult that might exist; nor is it chatd by any social class seeing that any person may receive instructions from parents, relatives and friends from the beyond. This is hawthorn it had to be accomplished if it was to lead all mankind towards brotherhood. If it did not maintain itself in neutral territory it would nurture dissensions rather of pacifying them. The force of Spiritism, as well as the cause of its rapid spread, resides in this universal teaching.Where the word of one lonesome person, even with the help of the press, would take centuries to become known by all, millions of voices are making themselves rim simultaneously in every corner of this planet. All are proclaiming the same principles and transmitting them on all levels, from the scholarly down to the most ignorant, in order that no one is disinherited. So far, this is an advantage that no other doctrine bas to offer. If Spiritism then be the truth, it is not afraid of being discarded neithe r by man, nor of modern revolutions, or of the physical subversions of this globe, because nada can agitate the Spirits.This is not however the only advantage which comes from this exceptional situation. It also offers an unattackable warrant against all misgivings which might arise, be it from someone’s ambition or be it through the matchions of some Spirits. We cannot deny that these contradictions are obstacles, but they bring their own mend with them alongside the ill. We know that Spirits, due to differences in their various individual capacities, do not possess all the truth and do not claim to. It is not disposed to all to be able to broadcast certain mysteries.The knowledge of each one is proportional to their evolution. Ordinary Spirits know nothing more than does Man himself, but amongst them, as amongst men and women, are those who are pre rattling(a) and falsely wise, who think they know everything, boot who in fact are ignorant; these are the systematical ones who take their own ideas to be the truth. In short, it is only the highly evolved Spirits, those who are weedy completely dematerialized, who find themselves free from earthly ideas and prejudices.It is also known that less scrupulous Spirits do not hesitate to deceive by taking names which do not belong to them in order to impose their utopian ideas. As a result of all this and in relation to all that is outside the exclusive field of moral education, the revelations that any one medium may receive will have an individual character, without any stamp of authenticity and should be considered as personal opinions, from this or that Spirit, and it would be imprudent to accept them or unthinking propagate them as absolute truths.The first corroborative test to be undertaken is without doubt that of reason, to which it is wise to submit, without exception, all that comes from Spirit. Any theory in ostensible contradiction to good sense, or against rigorous logic, or verificato ry facts that have been previously acquired should be rejected, however apparently respectable be the name by which it is signed. This test will no doubt be left broken due to the lack of illumination of some people and the tendency of many to take their own opinions as judgments of truth.That being the case, what are those who deposit absolutely no faith in themselves to do? They should seek what seems to be the majority and take this as a guide. This then, is the manner in which you should proceed when judging what is said by the Spirits, who are the first to offer the means of so doing. pick out agreement of Spirit teaching is the best proof of authenticity. However, it is important that this be received only under determined conditions.The weakest geek of concordance is obtained when the medium, of his own accord, interrogates many different Spirits about a probationary point. It is evident that, if the medium is under an obsessing beguile or dealing with a befuddle Spi rit, then that Spirit may say the same thing under different names. Neither is it any adequate guarantee to conformity when communications are received by different mediums at the same centre because they may be under the same influences.Only one sure guarantee exists for spirit teachings: This is the concordance that exists between revelations which have been received spontaneously by a large number of mediums not known to each other and located in different places. It is understood that we are not referring to those communications which deal with secondary interests, but those referring to the basic principles of the doctrine. Experience has taught us that when a new principle is to be presented, it always happens spontaneously in different places at the same time and in the same way, if not in actual form at least in worldwide content.On the other hand, if by any chance a Spirit formulates eccentric doctrine based exclusively on its own ideas and excluding the truth, you may be sure that this idea will remain confined and undoubtedly will collapse when confronted with instructions received from many other places, similar to many examples which are already known. It was this exclusiveness which destruct all the biased doctrine which sprang up at the time of the initiation of Spiritism, when each one explained the phenomena according to their own beliefs, originally the truths that govern the relationship between the visible and invisible worlds became known.That is what we have based yourself on when formulating a principle for the doctrine. We do not insist on it being true just because it might be in accordance with our own ideas. Neither do we have the least desire to uphold our self as being the sole possessor of the whole truth and we have never said to anyone: â€Å"Believe in this because it is I who tell you”. We consider that our own opinion is nothing more than personal, which might be true or false, as we are no more unfailing than a nyone else.It is not because we were taught a principle that we believe it to be true; it is due to the fact that it has received the sanction of concordance. The position in which we find our self is that of receiving communications from almost a thousand serious Spiritual Centers, scattered over highly alter areas of this planet. This gives us the possibility of observing on which principles concordance is open. It is this concordance which has guided us till today, and it is the one which will go on guiding us in new fields still to be explored.We have noticed while analyze these communications, coming from France and outside, that from the very special nature of the information a new path is being sought and that the moment bas arrived to take a step forward. These revelations, many times given through veiled words, have ofttimes passed unperceived by many who receive them. Others have thought themselves to be the sole receivers. Taken in isolation, we would have given them n o importance and it is only the coincidence which proves their seriousness. afterwards, when these new teachings reach the public, there will be many who will remember having received the same orientation. This universal movement which we are studying and observing, together with the assistance of our Spiritual Guides, is what helps us to judge whether it is the correct moment to do something or not. This universal verification constitutes the guarantee of the future unity of Spiritism and will annul all contradictory theories. It is here that in the future we shall find our criteria for the truth.The cause of the success of the doctrine as put forth in THE SPIRITS BOOK and THE MEDIUMS BOOK was due to the fact that everybody bad received confirmation, direct from Spirit, of what these books contain. Whereas if all the Spirits bad come to contradict them they would have received the same extremity suffered by others who expounded imaginary concepts. Not even the support of the pres s would have saved them from shipwreck. But on the contrary, deprived as they were of this support, they nevertheless opened new paths and have made rapid advancement.This is because the Spirits offered their support and goodwill which not only remunerated but surpassed the lack of goodwill and the part of Man. This is what will happen to all ideas, whether emanated from Man or Spirit, which stick out even in the face of this confrontation and this is the final test whose strength no one can deny. Suppose it pleased some Spirits to dictate a book, under whatever title you choose, offering contrary teachings; let us suppose their intention was hostile, with the object of discrediting the doctrine and maliciously provoking questionable communications.What influence could these writings exercise if they were refuted by all other Spirits? Anyone deficiency to launch a doctrine in their own name should first seek assurance in combined concordance from the Spirits. on that point is n o comparison between a system devised by only one person to that of another devised by everyone. What can the arguments of slanderers, wishing only to belittle, obtain against the opinion of the masses, if millions of friendly voices from space make themselves heard in opposition in every comer of the Universe, as well as in family homes?What happens to the innumerable publications which have the pretention of destroying Spiritism? Which of them has as much as caused a hesitation in its march? boulder clay now no one has considered the matter from this point of view without forgetting the most important fact: each one has been depending on themselves, without counting on the Spirits. The principle of concordance is also a guarantee against any alterations to which Spiritism might be subjected by other sects wishing to take possession of it for their own ends, and so change it to suit their own ideas.Whosoever tries to deviate Spiritism from its providential objective will never suc ceed, for the simple reason that the Spirits, as a universal body, will cause any ideas contrary to the truth to fall. From all this stands out the main truth which is that he who wishes to oppose the established and sanctioned ideas could, to be sure, cause a localized noise lasting but a short while, but could never dominate the whole, not even for a moment and certainly not over a period of time.We should also like to point out that instructions given by Spirits on points not yet elucidated by the doctrine should not be considered as law, until these instructions have been duly disjunct and proven. Neither should they be accepted except with all doe reserve and under the heading of ‘ attending confirmation. From this we understand the need for great prudence forwards making any such communication public. But if they are deemed fit to be publicized they should be presented as mere individual opinions, possibly true, but awaiting confirmation.It will be obligatory to wa it for this confirmation out front proclaiming it as a complete truth, unless you wish to be accused of levity or of irreflected cruelty. The Superior Spirits proceed with extreme wisdom in their revelations. They never touch on the most important questions, except gradually, until our intelligence shows itself to accept a more advanced truth and when circumstances show themselves to be golden to a new idea. This is why they did not reveal everything from the outset, and still have not told everything.They never give themselves to impatience, like those who want to eat the fruit before it is ripe. It is useless to try to hurry things forward beyond the time designated by Providence for its revealing, and if you do try, the serious Spirits will always deny their assistance. Those Spirits who are silly are not the least command with the truth and consequently will give answers to anything and everything. So it is in this manner that whenever a question is premature, contradictory answers will always be found.The principles mentioned above have not been organize as the result of a personal theory; they are consequences which have been forced upon us from the varying conditions within which Spirit communication is manifest. It is quite evident that if one Spirit says one thing and thousands of other Spirits say something different, we bear the truth does not lie with the solitary communicant. For someone to imagine they possess the date against all the rest would be quite illogical, be it man or Spirit.The really ponderous Spirits, if they do feel completely or sufficiently clarified about any subject never give a definite answer, but declare that they are merely giving their own point of view and suggest that we await the prerequisite confirmation. However large, beautiful or just an idea appears, it is impossible to unite opinions right from the first moment. The conflicts which arise in this case are the inevitable consequences which such a movement wou ld cause, and they are necessary so that the truth may be emphasized and the sooner this happen the better, so that any false ideas may be discarded.Any Spiritists who feels worried by this situation may be tranquil, as all these separated claims will fall before the coarse and discerning force of universal concordance. It is not the opinion of any man which will produce unity, but the unanimous voices of the Spirits; it will not be any man, least of all myself, who will destroy the Spiritist orthodoxy, neither will it be a Spirit wishing to impose whatever it may be. This unity will be accomplished by the universal congregation of Spirits who communicate throughout the world, by order of God.This is the essential character of the Spiritist Doctrine; this is its force and its authority. God desired that His Law be set upon an immovable base and so did not trust the se fundamentals to only one flimsy being. Before such a muscular tribunal, where neither conspiracy, rivalries, se cts or nations are known, all opposition, ambition and those who seek individual supremacy will fall. We ourselves will fall if we try to substitute our own ideas for those of God. He alone will decide all law-abiding questions, impose silence a unlikeness and give reason to those who have it.Before this courtly accord, from the voices of Heaven, what value has an opinion of a mere man or that of one Spirit? It makes no more impression than a drop of water in the maritime and even less than a child’s voice in a tempest. Universal opinion, like that of a compulsive judge, is the one which is pronounced last, being organise from all the individual opinions. If one of these contains the truth it merely shows its own relative burden in the balance and if it is false it cannot prevail against the rest.In this immense concourse all individuation disappears and this constitutes yet another disappointment for mans pride. This harmonised assemblage is already being organize and before the turn of this century we shall see its full brightness shining forth in such a manner as to dissipate all doubt. The field is prepared and from now a tangible voices will receive the mission of making themselves heard in order to gather Man under one banner. But until this actually happens, all those who fluctuate between ii opposing points of view can observe in which way general opinion forms.This will be the correct indication as to the declaration of the majority of the Spirits and the varying subjects about which they offer orientation, and are an even more dead on target sign as to which of the devil systems will prevail. 3. HISTORIC FACTS In order to better understand the Gospel, it is necessary to know the true meaning of many of the words used which bear relation to the customs and the Judaic society of the time. Some of these words no longer have the same meaning and have frequently been misinterpreted, which in tom has led to uncertainty.When the full meanings are explained, it shows the real sense behind certain maxims which, at first sight, appear rather strange. SAMARITANS †After the division of the ten tribes, Samaria became the capital of the heterodox kingdom of Israel. Destroyed and rebuilt various times, under papistical rule it became the administrative head of Samaria, one of the four divisions of Palestine. Herod the Great beautified Samaria with sumptuous monuments and to gratify Augusto, gave it the name of Augusta, in Grecian Sebaste. The Samaritans were almost constantly at war with the kings of Judah.Profound aversion, dating from the time of the separation, perpetuated between the two tribes causing them to avoid any kind of reciprocal relations. In order to draw out the schism, and to avoid going to capital of Israel for religious festivities, they built themselves a private temple and pick out some reforms. They only admitted the Pentateuch, which contained the laws of Moses, rejecting all other boo ks to which these were annexed, and their sacred books were all written in ancient Hebrew characters. According to orthodox Jews, they were heretics and consequently despise, excommunicated and persecuted.The antagonism between the two nations was founded exclusively upon their religious divergences, contempt the fact that the origin of their belief was the same. They were the Protestants of their time. Some Samaritans are still to be found in certain regions of the Lavent, especially near Nablus and in Jaffa. They observe the laws of Moses more strictly than other Jews and only marry amongst themselves. NAZARITES †The name given in olden times to Jews who took the vow, either temporary or perpetual, to remain in perfect purity. They promised to observe chastity, pause from alcoholic drinks and not to cut their hair.Samson, Samuel and stern the Baptist were Nazarites. Later on, the Jews gave this name to the first Christians, alluding to Jesus from Nazareth. This was also the name given to a heretical sect from the first word form of the Christian epoch and who, like the Ebonites, from whom they adopted certain principles, mixed the practice of the mosaic Law with those of Christian dogmas. This sect disappeared during the tail century AD. PUBLICANS †In ancient capital of Italy this was the name given to those who rented out the gathering of public taxes and all kinds of incomes, either in Rome itself or in other parts of the Empire.They were like the general collectors and auctioneers of taxes in the ancient system in France, which still exists in some regions. The risks they ran made most people close their eyes when it came to their frequently amounted riches which for some were the fruits of levies and scandalous gains. Later on the name ‘ publican was extended to all those who superintended public monies and their underling agents. Today, the term is employed in a disparaging way, to relate financiers and agents with very few scr uples.It is said: â€Å"As greedy as a Publican” or â€Å"as rich as a Publican”, referring to their ill-gotten gains. During Roman role the question of taxes was what the Jews found most difficult to accept, causing great soreness amongst themselves. Many revolts resulted from this problem, so turning it into a religious question, as it was considered to be against the Law. Indeed, a sizable party was formed at whose front put a certain citizen was named Judah the Gaulite, whose objective was to abolish all taxes. The Jews consequently abominated these taxes and all those entrusted with collecting them.Thence sprang up the aversion shown to Publicans of all categories, amongst whom could be found many people of esteem, but who due to their functions, were despised together with whomsoever kept company with them. owing(p) Jews considered it a compromise to have any personal relationship with these people. TAX COLLECTORS †These were the dismount class of collec tors, entrusted principally with the collection of tools move into cities. Their function corresponded more or less with those of the customs officials and the granting of passes.They shared the rejection suffered by Publicans in general. This is the reason why, in the Bible, we frequently meet the ward Publican alongside the reflectivity †sinful people. This did not imply riot or vagrancy but was a term of scorn, synonym for people who kept bad company persons unworthy to mix with the right way people. PHARISEES (From the Hebrew, meaning division or separation. ) †customs is an important part of Judaic theology. It consists of a compilation of the successive interpretations given to the Scriptures which became articles for dogmas.Amongst scholars this was the subject for interminable discussions, most of which were over simple questions as to the meaning of words and their form, just like theological disputes and subtleties of scholastics in the set Ages. From all this resulted different sects, each one wishing to have the monopoly of the Truth and consequently detesting one another, as so much happens. Among these sects the most influential were the Pharisees, whose chief, Hillel, a Judaic doctor born in Babylonia some 180 or 200 years BC, was the founder of a famous school where it was taught that faith should be put only in the scriptures.The Pharisees were persecuted at different times, especially under Hyrcania (who was sovereign pontiff and king of the Jews), Aristoblus and Alexander, who was a king of Syria. However, Alexander give them honors and restored their properties which made it possible for them to reacquire their old reigning status. This was conserved until the ruin of Jerusalem in the year 70 AD, at which time the name disappeared in consequence of the sparge of the Jews. The Pharisees took an active part in religious controversy.They were faithful practitioners of exterior cults and ceremonies, full of hot zeal, pros elytism, and enemies of innovations, maintaining great severity of principles. But behind the cover of punctilious devotion lay dissolute habits, a great deal of pride and above all an riotous desire to dominate. Religion was actually a means to an end, rather than an object of honest faith. It possessed nothing of virtue beyond outward appearances and ostentation. Nevertheless, they exercised a great influence over the people, in whose eyes they were sacred. This is how they became powerful in Jerusalem.They believed, or made out they believed, in Divine Providence, the immortality of the soul, eternal penalty and the resurrection of the dead (See chapter 4, item 4). But Jesus, esteeming simplicity and the qualities of the heart above all else, whose tasting within the law was for the spirit which vitalizes to the word which kills, applied Himself throughout His mission to the expose of their hypocrisy, and because of this was considered by them to be their enemy. This then is the reason why the Pharisees, together with the High Priests, incited the people to eliminate Him .THE SCRIBES †This name was given in the main to the secretaries of the kings in Judea and to certain people who understood matters relating to the Jewish army. Later it was applied to those scholars who taught the Law of Moses and interpret it to the People. They joined in common cause with the Pharisees, sharing their principles as well as their aversion to all innovations. This is why Jesus included them when He launched criticism against the Pharisees. SYNAGOGUE(From the Greek SUNAGOGUE meaning assembly, congregation. ). There was only one temple in Judah, that of Solomon in Jerusalem, where all the great ceremonies of adoration were held.Every year all the Jews would go there in pilgrimage for the principal festivals, such as the Passover, the Dedication and the Feast of the Tabernacle. It was on the occasion of these feasts that Jesus would also be present. The other cities did not have temples, only synagogues, buildings where the Jewish people would collect for their Saturday meetings and public prayers, under the leadership of their Eiders, the scribes, or scholars knowledgeable in the Law. It was due to this fact that Jesus, although He was not a priest, was able to teach at the synagogues on Saturdays.Ever since the ruin of Jerusalem and the dispersal of the Jews, the synagogues, in the cities where they went to live, became temples for the celebration of their cults. SADDUCEES †some other Jewish sect founded about 24 BC whose name came from Sadoc, us founder. They did not believe in immortality or resurrection, nor in good and bad angels. However, they did believe in God. But as they expected nothing after death, they served Him having in mind only temporary recompenses which, according to them, were limited by Divine Providence.With these thoughts in mind, their main objective in life was the satisfaction of all physical senses. As to the scriptures, they followed the texts of the old laws. They would not accept traditions or any form of interpretation. They put good works and the pure and simple observance of this law before all outward practices of worship. They were, as you see, the materialists, deists and sensualists of their time. The sect had few followers, but amongst them were some important personages and it became a political party constantly in opposition to the Pharisees.ESSENES †They were a Jewish sect founded about the year cl BC in the time of the Maccabeans, whose members, livelihood in types of monasteries, formed amongst themselves a kind of moral and religious association. They distinguished themselves by their pacific ways and austere virtues, taught the love of God and neighbor, the immortality of the soul, and believed in resurrection. They were celibate, condemned war and slavery, held all their worldly goods in common, and devoted themselves to agriculture.Contrary to the Sadducees, wh o were very sensual and denied immortality, and the Pharisees of rigid external practices and only apparent virtues, the Essences never took part in the disputes which caused antagonism between the other two sects. In their way of life they were similar to the first Christians, and the moral principles they professed caused many people to suppose that Jesus had belonged to their community before He began His mission. It is certain that He knew them, but there is nothing to prove that He was related to them, so all that has been written to this effect is simply hypothetical. 1) THERAPEUTS (From the Greek THERAPEUTAY, formed from THERAPEUEYN to serve, meaning: servants of God or Healers. ) †These were Jewish sectarians and contemporaries of Christ, being mostly established in Alexandria in Egypt. Like the Essences, whose principles they adopted, they also practiced all the virtues. They were extremely economical in their eating habits, were celibate, dedicated to meditation, liv ed solitary lives and constituted a truly religious order. Felon, a platonic Jewish philosopher from Alexandria, was the first to speak of the Therapeuts, whom he considered as a Jewish sect.Eusebius, Saint Jerome and other originators of the Church believed them to be Christians. Whether they were, or whether they were Jewish, the fact carcass that, like the Essences’, they represent a tie-in in the union betwe\r\n'