We continue the methodical study of the Pentateuch Kardec, which focuses on the five major works of the spiritual doctrine, in the order they were first published by Allan Kardec, the Encoder of Spiritualism.
The answers to the questions presented, founded in the 2th edition published by FEB, based on translation of Anna Blackwell, are at the end of the text below.
Questions
A. Can the future be revealed to man? Why?
B. Kardec summarizes the issue of free will, showing that there is difference in the exercise of that power, whether or not we are embodied. What is free will when we are in erraticity?
C. According to Kardec, what is free will when we are incarnate?
D. What is justice and what is the foundation according to natural law?
E. It is known that the right to live is the first of the natural rights of man. Has he, therefore, the right to accumulate assets that will allow it to rest when you can no longer work?
Text for reading
508. The expression "born under a lucky star" stems from an ancient superstition, which held the stars the destinies of man. Allegory that some people are foolish to take at face value. (L.E., 867)
509. If the future must remain hidden, why God allows it to be revealed sometimes? God permits when the prior knowledge of the future facilitates the execution of a thing, rather than hinder. Often, too, is a proof. The prospect of an event may suggest thoughts more or less good. If a man comes to know, for example, you will receive an inheritance that did not count, can it be that this disclosure would awaken in him the feeling of lust, wishing perhaps to death of him who will inherit. Or, this perspective will inspire good feelings and generous thoughts. If the prediction is not fulfilled, there is other evidence, namely the way in which bear the disappointment. Not so, however, it will fit under the merit or demerit of good or bad thoughts that belief in the occurrence of that fact gave birth to him on the inside. (L.E., 870)
510. Since God knows everything, he does not ignore a man will succumb or not certain evidence. So, what need of proof, since it adds nothing to what God already knows about the person? To formulate such a question amounts to asking why not God does created man perfect and finished. And why is the man for children, before reaching the adult condition? The proof is not intended to give clarification on the man God, because God knows exactly what it's worth, but give the man full responsibility for his action, since it has the freedom to do or not do. Endowed with the ability to choose between good and evil, the proof has the effect of putting it in a struggle with the temptations of evil and give him all the merit of resistance. Now, though know in advance if he will do well or not, God cannot, in his justice, to punish or reward for an act not yet performed. (L.E., 871)
511. Such is the case among men. For it is a very capable student, for much that is sure that he will achieve success, no one gives any degree without examination, that is, without proof. (...) The more one reflects on the consequences that would have to man the knowledge of the future, see how much better if it was wise to hide him in Providence. The certainty of a happy event to launch in inaction. The unfortunate event of a fill of discouragement. In both cases, their forces would be paralyzed. Hence not being shown the future, but as a goal that he must reach for their efforts, but ignoring the procedures that must pass to reach it. (L.E., 871, Kardec comment)
512. Without free will, man would not have guilt by doing evil, nor merit in doing good. (L.E., 872)
513. The fatality, as is commonly understood, supposes an anterior and irrevocable for all successes in life, whatever their importance. If this were the order of things, which man would be unwilling machine. (...) Such a doctrine, if true, would contain the destruction of all moral freedom, we would have responsibility for man, nor, therefore, good or bad, virtues or crimes. (L.E., 872)
514. However, the fatality is not an empty word. It exists in the position which men occupy the Earth and the functions that plays there, as a result of the kind of life they chose to prove his Spirit, atonement or mission. He inevitably suffers all the vicissitudes of existence and all the good or evil tendencies, which are inherent. And then just fate, as depends on his will to give or not to these trends. Details of events are subject to the circumstances that he creates for his actions, and in these circumstances may influence the spirits by the thoughts they suggest. (L.E., 872)
515. There is inevitable, therefore, the events that have, for these are a consequence of the choice that the Spirit has made its existence of man. You can stop the inevitable result of having such events, since it is possible for man, by his own prudence, changing their course. There is never fatal in acts of moral life. (L.E., 872)
516. Regarding the death is that man is subject at all, the inexorable law of fate, why cannot escape the sentence which marks the end of existence, or the kind of death to have to cut this to wire. (L.E., 872)
517. The sense of justice is so in nature, that you revolt to a simple idea of injustice. There is no doubt that the moral progress develops this feeling, but it gives you. God put him in the heart of man. (L.E., 873)
518. Human rights are determined by two things: human law and natural law. The laws made by men are appropriate to their customs and character, and therefore create rights changing with the progress of lights, with the chords do not always true justice. Further, this law regulates only certain social relations, when it is certain that, in private life, there are a multitude of acts solely the responsibility of the court of conscience. (L.E., 875-A)
519. The criterion of true justice is to want everyone to others what you want for yourself, not to want what you want for yourself to others, which is not the same thing. The sublimity of the Christian religion was to have taken the right based on the personal rights of others. (L.E., 876, Kardec comment)
520. It is the need to live in society that man is born to the obligation to respect the rights of their fellow men. One who will always respect these rights with justice. In this world, but most men do not practice the law of justice: each use of reprisals. This is the cause of trouble and confusion in living human societies. (L.E., 877)
521. The limit of the right of a person goes to the edge of the right, about yourself; recognize your neighbor, in similar circumstances and vice versa. (L.E., 878)
522. Natural rights are the same for all men, from the humblest condition to the highest position. God did not make a limo purer than that is served to the other, and all, in their eyes, are equal. These rights are eternal. The man has established perish with their institutions. (L.E., 878-A)
523. The man who did righteousness in all its purity would be fair example of the true, as Jesus, that also would practice love of neighbor and love, without which there is no true justice. (L.E., 879)
524. All that, through honest work, the man together is their rightful property, he has the right to defend, because the property that results from work is a natural right, as sacred as the working and living. (L.E., 882, Kardec comment)
Answers to questions
A. Can the future be revealed to man? Why?
In principle, the future is hidden from man, and only in rare and exceptional cases that will allow God to be revealed. The reason is that - if the man knew the future - and not neglect this means act with the freedom with which it does, because the dominant idea is that if one thing has to happen, it will be useless to occupy himself with it, or seek to prevent that from happening. God did not want it to be so, so that each contributes to the realization of things, even those that would oppose. (The Spirits' Book, questions 868 and 869.)
B. Kardec summarizes the issue of free will, showing that there is difference in the exercise of that power, whether or not we are embodied. What is free will when we are in erraticity?
Free will, when the individual is disembodied, is making the choice of the existence and there is evidence that spending. Detached from the state of matter and erratic, Spirit proceeds from the choice of their future corporate existence, according to the degree of perfection to come there and this constitutes, above all, its free will. (Ibid., question 872.)
C. According to Kardec, what is free will when we are incarnate?
When the individual is embodied, free will is the faculty that he has to give in or resist the hauls that voluntarily submitted. If he yields to the influence of matter, succumbs to the evidence he himself chose. To have someone to help you overcome them, provided it is invoking the assistance of God and good spirits. (Ibid., question 872.)
D. What is justice and what is the foundation according to natural law?
Justice consists in each respect the rights of others. Two things determine these rights: human law and natural law. Put aside the human rights that the law lays down the basis of justice, according to natural law, is expressed in the words of Christ: Please each other for what you want for yourself. (Ibid., questions 875 and 876.)
E. It is known that the right to live is the first of the natural rights of man. Has he, therefore, the right to accumulate assets that will allow it to rest when you can no longer work?
Yes, but he must do it in the family, as the bee, through honest work, not as selfish. There are even animals that give you the example of welfare. What, through honest work, is the man joins his rightful property, he has the right to defend, because the property that results from work is a natural right, as sacred as the working and living. (Ibid., questions 880 and 881.)
