Give Gratuitement what you have Reçu Free : Ajouté le 11/12/2007 à 09:41 AM
Gift to cure
Return health to the patients, ressuscitez deaths, cure the leprous ones, drive out the demons. Give free what you received free. (Saint Matthieu, CH X, v. 8.)
"Give free what you received free," said Jesus to his disciples; by this precept it prescribes not to make pay what one did not pay oneself; however, which they had received free, it was faculty to cure the patients and to drive out the demons, i.e. the bad Spirits; this gift had been given to them free by God for the relief of those which suffer, and to help with the propagation of the faith, and he says to them not to make a traffic of it, neither an object of speculation, nor a means of living.
Paid prayers
He says then to his disciples in the presence of all the people which listened to it: - you Keep scribes which affect to walk in long dresses, which like to be greeted in the public places, to occupy the first pulpits in the synagogues and the first places in, feasts; - which, under pretext of long prayers, devours the houses of the widows. These people will receive a more rigorous judgment from it. (Saint Luc, CH XX, v. 45, 46, 47. - Saint Marc, CH XII, v. 38, 39, 40. - Saint Matthieu, CH XXIII, v. 14.)
Jesus also says: Do not make pay your prayers; do not make like the scribes which, "under pretext of long prayers, devour the houses of the widows;" i.e. fortunes monopolize. The prayer is an act of charity, a dash of the heart; to make pay that which one addresses to God for others, it is to transform itself into paid intermediary; the prayer then is a formula which one proportions the length with the sum that it reports. However, of two things one: God measures or does not measure its thanks to the number of the words; if one needs much of it, why say little of it or at all to that which cannot pay? it is a lack of charity; if only one is enough, the surplus is useless; why thus then make it pay? it is a corrupt practice.
God does not sell the benefits which it grants; why thus that which is not even the distributor, which cannot guarantee obtaining of it, would make it pay a request which can be without result? God cannot subordinate an act of leniency, kindness or justice which one requests of his mercy, with an amount of money; otherwise it would result from it that if the sum is not paid, or is insufficient, justice, the kindness and the leniency of God would be suspended. The reason, the good direction, logic say that God, the absolute perfection, cannot delegate to imperfect creatures the right to put at price his justice.
The justice of God is like the sun; it is for everyone, for the poor one as for the rich person. If one regards as immoral adulterating graces of a sovereign of the ground, is it more licit to sell those of the sovereign of the universe? The paid prayers have another disadvantage; it that that which buys them believes, generally, is exempted to request itself, because it is looked like free when it gave its money. It is known that the Spirits are touched by the enthusiasm of the thought of that which is interested in them; which can be the enthusiasm of that which charges a third with requesting for him paying some? which is it the enthusiasm of this third when delegates its mandate to another, this one with another, and so on? Isn't this to reduce the effectiveness of the prayer to the value of a current currency?
Driven out salesmen of the temple
They came then to Jerusalem, and Jesus having entered the temple, started by driving out those which sold to with it and which bought there; he reversed the tables of the changers and the seats of those which sold doves; - and it did not allow that nobody transported any ustensil by the temple. - It also informed them in their saying: He is not written: Will my house be called the house of prayers for all the nations? And however you made a cave of robbers of it. - what the princes of the priests having heard, they sought a means of losing it; because they feared it, because all the people were charmed in admiration of his doctrines. (Saint Marc, CH XI, v. from 15 to 18. - Saint Matthieu, CH XXI, v. 12, 13.)
Jesus drove out the salesmen of the temple; by there it condemns the traffic of the holy things in some form that it is. God sells neither his blessing, neither his forgiveness, nor the entry of the kingdom of heaven; the man thus does not have the right to make them pay.
Free Mediumnity
The modern médiums, - because the apostles also had the mediumnity, - also received from God a free gift, that to be the interpreters of the Spirits for the instruction of the men, to show the way of the good to them and to bring them to the faith, and not to sell words to them which do not belong to them, because they are the product of their design, neither their research, nor of their personal work. God wants that the light arrives at everyone; he does not want that lowest in is disinherited and can say: I do not have the faith, because I could not pay it; I did not have the consolation to receive the encouragements and testimonys of affection of those which I cry, because I am poor.
For this reason the mediumnity is not a privilege, and is everywhere; to make pay, would be thus to divert it of its providential goal. Whoever knows the conditions under which the good Spirits are communicated, their repulsion for all that is of egoistic interest, and which knows how much one needs little thing to move away them, will be able to never admit that higher Spirits are at the disposal of the come first which would call them with so much the meeting; the simple good direction pushes back such a thought.
Wouldn't this be also a profanation to evoke at money price the beings which we respect or who are expensive to us? Undoubtedly one can thus have demonstrations, but which could guarantee sincerity of it? Spirits light, lying, mischievous, and all the mob of the lower Spirits, extremely not very scrupulous, always come, and are very ready to answer so that one asks it without being concerned with the truth. That thus which wants communications serious must initially require them seriously, then to be built on the nature of sympathies of the medium with the beings of the spiritual world; however the first condition to reconcile the benevolence of the good Spirits, it is humility, devotion, the abnegation, moral satisfying and the absolute material.
At side of the moral question an effective consideration not less important arises which is due to the nature even of faculty. The serious mediumnity cannot be and will be never a profession, not only because it would be discredited morally, and soon comparable with the tellers of good adventure, but because a material obstacle is opposed to it; it is a primarily mobile, fugitive and variable faculty, on the permanence of which no one cannot count. It would be thus, for the exploitor, a completely dubious resource, which can it miss at the time when it would be most necessary for him.
Another thing is a talent acquired by the study and the work, and which, by that even, is a property from which it is naturally allowed to benefit. But the mediumnity is neither an art nor a talent, this is why it cannot become a profession; it exists only by the contest of the Spirits; if these Spirits are missing, there is no more mediumnity; the aptitude can remain, but the exercise is cancelled by it; also it is not only one medium in the world which can guarantee obtaining a spiritistic phenomenon at a given moment. To exploit the mediumnity, it is thus to have a thing which one is really not a Master; to affirm the opposite, it is to mislead that which pays; there is more, it is not oneself which one lays out, they are the Spirits, the hearts of dead whose contest is put at price; this thought feels reluctant instinctively.
It is this traffic, degenerated into abuse, exploited by the charlatanism, ignorance, credulity and the superstition, which justified the defense of Moïse. Modern spiritism, including/understanding the serious side of the thing, by the discredit which it threw on this exploitation, raised the mediumnity with the row of mission. The mediumnity is a holy thing which must be practised holily, religieusement. If it is a kind of mediumnity which requires this condition in a way even absolute, it is the curing mediumnity.
The doctor gives the conclusions of his studies, which it made at the price often painful sacrifices; the hypnotizer gives his own fluid, often even his health: they can put a price at it; the medium healer transmits the salutary fluid of the good Spirits: it does not have the right to sell it. Jesus and apostles, though the poor, did not make pay the cures that they operated. That that thus which does not have what to live seeks resources elsewhere than in the mediumnity; that it does not devote to it, if it is necessary it, that the time of which it can lay out materially. The Spirits will hold to him account of its devotion and its sacrifices, while they withdraw those which hope to be made a footboard of it.
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