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Emmanuel, Spiritism and our commitment to the Spiritist task. Our Aim:. I intend, in this brief and limited analysis, to join the choir of voices that sees in Chico Xavier an example of a true Christian spirit, faithful to the principles embraced. His solidarity network, established by his activity with the needy of every kind and as a medium and man of goodness, not only stirs emotions, but also inspires plans of transformative action in the world.
In order to do it, I will base my writing on some excerpts from Emmanuel's works. I have assimilated from Emmanuel's works his attitude of doctrinal ideal disseminator always reverential to the master from Lyon. He invites us all to study and practice Spiritism, not wishing to form a school or retinues of followers. He has the goal of leading the reader in an educational work of paramount importance, towards the essential path of the spiritist knowledge, which, it never hurts to remind, is found in the kardecian works - see, to illustrate what I mean, the title I use to open this article.
About complementary works. The Spiritist Movement has agreed to name Complementary Works those books written after Kardec, assuming that, somehow, they would add something new to the spiritist revelation. One should keep in mind that those works would never replace the primary concepts confirmed as established truths, unless their conclusions strictly obeyed the epistemological criteria of the Spiritist Science, founded by Prof Rivail.
According to it, they are works that ensued Kardec's, without ignoring their educational and practical value and philosophical derivative, no more and no less than that, let me clarify. Spiritism reviving Christianity. When he makes a remark on the historical tradition of Christianity of men - tied to the spirit of intolerance and political sectarianism - detached from Christ's way of thinking, Emmanuel never ceases to express his criticism.
Similarly, we cannot let the handling of the spiritist phenomenology blur the essence of Spiritism: its philosophy radically in tune with the Gospel of Christ, at the risk of enslaving ourselves to apparently intellectual and, at the same time, paralysing frenzies regarding the noble achievements that designate faithfulness to commitments.
In another text of the above-mentioned book, the former Roman senator, who had encountered Jesus more than two thousand years ago, says he does not ignore the pedagogical relevance of different religions. However, he points out something that what we the followers of Spiritism cannot forget is the doctrine's openness to free assessment, free from the shackles of dogmatism, addressing face to face the demands of rationality.
University of Redemption. Moreover, it rejoices in us the identification of the true wealth of this higher knowledge. The one that we reap in the doctrinal management, whose consciousness we demonstrated through work, so that we do not give in to any form of dazzlement which, as we know from studies on obsession that were left by Allan Kardec, can lead us into processes of terrible fascination and, consequently, of uselessness.
They are warning, arrival and understanding. The warning phase refers to a period of intensely active mediumship, among the forerunners of modern Spiritism, warning the reincarnated on Earth about the reality of spiritual life. The period inaugurated by the psychic activities of the Fox sisters is marked by the arrival phase. At the same time, the mediumistic and intelligent phenomenon teased the perception and invited to the scientific investigation a number of renowned European researchers, as eventually happened to the eminent pedagogue Rivail.
However, in Emmanuel's line of thought, the rest of us are experiencing, in regards to these phases of Spiritism, a period that should be marked by understanding, that is, in which we knew how to make realise fraternity and distribute moral relief in favour of the intelligences that, like us, journey through trials and atonement the earthly stage. What do we seek? What we expect from the task to which we dedicate ourselves? In the different sectors and activities of the spiritist centre and movement in which we operate, what do we want from what we do?
For the accurate understanding and construing lucid response to the Divine Master, it is necessary to analyse what we do, to watch our speech, to meditate deeply observing our hidden aspirations and to identify the answer we are capable of giving to the Great Educator. Following Jesus in Spiritism is living his apostolate, through bravely serving and cooperating in the building of a better world and, therefore, the spirit of service must be a constant spiritist work.
We tread in the current existence, through experiences of rectification with the Divine Law and work in the Spiritist movement. However, we owe it to the blessed educational need we have and divine care, not to personal value. It is appropriated, then, to be aware whether we are learning to serve, to free ourselves from the less cherished conditioning acquired through the non-refined religious attitudes from the past, which enticed political disputes, intolerance and moral misguidance.
Today, we give the emphasis to the Spiritist Doctrine, not to the vain egos or transitory worldly positions, making the Gospel of the Master shine in its essence and materialising it in us through the work guided by the sublime goodness.
After all, "The everlasting leadership belongs to those who forget themselves, seeking the neighbour to serve him In the face of the Spiritist work. Graced by the mercy from above, we have received the spiritist instruction in this reincarnation, some from birth and others in various stages of the bodily life.
However, the important point is that as spirits, disembodied or reborn in the biological body, we bear endless possibilities of evolution and are able to be useful as we persist in the good of the collective in which we operate. The spiritist work, be it in any field of action in which we find ourselves, must honour the purpose of the Spiritism on Earth according to its foundations. Nevertheless, it should clarify when the belief is rooted in misleading and distorted conceptions about the spiritual reality.
At the same time, it must reveal its ethical proposal through its Philosophy and practice of the true spiritist who, in turn, represents "the worker of the regeneration of the Lord's Temple, where men come together in various departments, before many altars, but where there is only one Master, Jesus Christ. Without any pretence of hegemonic yearning in the atrium of the different manifestations of spirituality, the spiritist must focus his attention more on his personal enlightenment, rather than on converting others, even because the belief in Spiritism is a matter of certitude founded on reasoned faith, not mere compliance.
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