In this issue we continue the study of the book Posthumous Works, published after Allan Kardec disembodied and containing texts written by him. The present work is based on the translation made by Dr. Guillon Ribeiro, published by the Brazilian Spiritist Federation.
Questions for discussion
214. Does the project envisage the creation of general federation-type centers in different countries?
215. Would the organic constitution of Spiritism be subject to periodic revisions?
216. Was the ambiguity of the term Spiritist discussed by Kardec in the text under examination?
217. Was it based on this ambiguity that the idea of using the title professed Spiritist arose?
Answers to the proposed questions
214. Does the project envisage the creation of general federation-type centers in different countries?
Yes. In addition to the central commission, general centers in different countries could be created, and would necessarily be created, with no other purpose but the communion of beliefs and moral solidarity, without subordination of one to the other; for example, France would not pretend to command the American Spiritists and vice versa. (Posthumous Works – Second Part – Spiritism Constitution).
215. Would the organic constitution of Spiritism be subject to periodic revisions?
Yes, according to Kardec, this review would take place every 25 years. This period of time, not being very long however would be enough to allow appreciating new necessities and this would avoid disturbances pertaining to constant alterations. The review would be the responsibility of the ordinary congresses, transformed for this effect into organic congresses, and will proceed indefinitely so as to maintain them without interruption according to the necessities and progress of the ideas. (Posthumous Works – Second Part – Spiritism Constitution).
216. Was the ambiguity of the term Spiritist discussed by Kardec in the text under examination?
Yes. He says that the title of Spiritist - and even if a committed Spiritist - does not indicate, in any way, the measure of belief. An assembly, in which all those who call themselves Spiritists would be summoned, would present a mixture of different opinions that they would not know how to deal with it and would lead to nothing serious. This lack of accuracy - necessary at the beginning and during the period of its elaboration - often caused unfortunate misunderstandings, when it attributed to the Doctrine what was nothing but abuse or deviation. It was in consequence of this false application of the Doctrine, daily made about the Spiritists, that the critics found material for mockery. Whether an individual claims to be a Spiritist, or intends to make of Spiritism what magicians do to physics, and even if he is a mountebank, he is, in the eyes of the critics, the representative of the Doctrine.
A distinction has been made between the good and the bad, the true and the false Spiritists, the Spiritists more or less enlightened, more or less convinced, the Spiritists of the heart, and so on. But these always vague assignments have nothing of authentic, nothing that characterizes them when the individuals are not known, and when there has not been the occasion to judge them by their works. One can therefore be deceived by appearances. It follows that the quality of Spiritist, allowing only an incomplete application, is not an absolute recommendation; this uncertainty – in the spirits - leads to a kind of distrust that prevents to establish between the followers a serious bond of confraternity.
In view of this, said Kardec, having fixed among all the fundamental points of the Doctrine and the responsibilities of every serious follower, the quality of Spiritist could have a defined feature that it did not have before. A form of profession of faith would be established, and the admission, in writing, to that program would be an authentic testimony to the way of facing Spiritism. Such admission, noting the uniformity of principles, would also be the link which would unite followers in a large family, without distinction of nationality, under the same faith, of the same communion of thoughts, views and aspirations.
The belief in Spiritism would no longer be a mere agreement, often partial, to a vague idea, but a motivated admission, made with knowledge of the cause, as evidenced by an official title given to the follower. (Posthumous Works - Second Part - Spiritism Constitution).
Author’s Note: The ambiguity of the term Spiritist persists even today and has even expanded in the Brazilian case, as seen years ago in the controversy about the 2010 Census. There are those who suggest the use of the term Kardecist to avoid such ambiguity, although we are all aware that the use of the words Kardecist and Kardecism was repudiated by Kardec himself.
217. Was it based on this ambiguity that the idea of using the title professed Spiritist arose?
Yes. In order to avoid the inconveniences of the lack of precision in the quality of Spiritists, the signatories of the profession of faith, according to the Codifier's proposal, would take the title of professed Spiritists. This qualification, resting on a precise and definite basis, would not give rise to any misunderstanding and would allow the followers, who profess the same principles and walk the same path, to recognize themselves with no other formality but the declaration of their quality, and, if necessary, presenting their title.
In Kardec's words, a form of profession of faith, circumscribed and sharply defined, would be the path traced; the title of professed Spiritist would be the word of union. (Posthumous Works - Second Part - Spiritism Constitution).
