Special

por Antonio Cesar Perri de Carvalho

Emmanuel's interpretations in selected verses

In the works that comment on Bible verses, there are often some differences due to the translations adopted in the various versions of the Bible.

When elaborating The Gospel According to Spiritism, Allan Kardec adopted the translation made by Lemaistre de Sacy, known for his translation of the Vulgate (Bible in Latin) into French. This translation became the most widespread in France since the 18th century.

Through the psychography of Francisco Candido Xavier, his advisor Emmanuel elaborated thousands of texts performing interpretations of the New Testament verses. Emmanuel is the spiritual author of nine books containing comments on the New Testament verses: Caminho, Verdade e Vida (Pathtruth and life); Pao Nosso (Our bread); Vinha de luz (Vine of light); Fonte viva (Living fountain); Ceifa de luz (Light harvest), edited by FEB; Segue-me (Follow me) (O Clarim); Palavras de vida eternal (Words of eternal life) and Livro da Esperanca (Book of hope (CEC); Bencao de paz (Peace blessing) (GEEM).

At first, the spiritual author explained the use of the expression “in a necklace of pearls”, in the presentation entitled “Interpretation of the Sacred Texts”, in Path, truth and life, for us to understand his studies on the verses: “In certain passages, we extract from there only very short phrases, providing them with a special appearance and, in certain circumstances, our worthless considerations seem to contradict the provisions of the chapter in which they are inspired. This is how we proceed, however, considering that, in a pearl necklace, each one has a specific value and that, in the immense set of teachings of the Good News, each concept of Christ or His direct collaborators adapts to a certain situation of the Spirit, on the roads of life.”1

This can be seen in a work elaborated with the participation of several authors launched during the celebrations of the 150 years of The Gospel According to Spiritism in which there is a chapter that presents the “List of comments made by Emmanuel, not extensive, dealing only with the enumeration of some of his constant messages in works psychographed by the medium Francisco Candido Xavier.2

An important record is that in the original editions of the books mentioned by Emmanuel, he uses New Testament verses adopting the traditional “revised and corrected” translation by Joao Ferreira de Almeida, which was widespread in Brazil at the time. The epigraphs (selected verses) at the beginning of each chapter set the tone for Emmanuel's dissertations. This highlight is important because the language of the spiritual author was developed around the cited translation and, eventually, verses from other translations may not be consistent with Emmanuel's texts.

Respect for this criterion guided us in the transcriptions and studies done in books of our authorship related to Emmanuel’s bibliography and released by Casa Editora O Clarim: Epistles of Paul in the light of Spiritism (2016); Christianity in the early centuries. Historical analysis and Spiritist vision (2018); Emmanuel. Spiritual trajectory and performance with Chico Xavier (2020) .3,4,5

In lectures and even in the “Seminar on the study of The Gospel According to Spiritism” held by USE-SP on 10/29/2017, at the Center for Culture, Documentation and Spiritist Research, in Sao Paulo, the issue regarding biblical translations arose when the questions were made. The answer to the question was based on the clarifications that we presented in previous paragraphs of this article.6

Emmanuel wrote works honoring the basic works of Codification. In the Book of Hope, he focuses on the Gospel According to Spiritism and at the beginning of each chapter, he puts an epigraph of the New Testament linked to the transcription of a passage of comments on the aforementioned work by Allan Kardec. In the presentation, the spiritual author salutes:

“In the luminous centenary of “The Gospel According to Spiritism, in vain we tried to articulate, before you, our joyful gratitude!”7

As an example of the differences in translations of some biblical versions, which, due to the fact of the key word of the verse selected by Emmanuel, may create a dissonance with the spiritual author's own text.

Let us see the epigraph of chapter 134 of the Vine of light: "On that day, whoever is on the roof, having their utensils at home, do not go down to take them." - Jesus (LUCAS, 17:31).8

The keyword "utensils" has many meanings: utensils, furniture or any object, for domestic or personal use. Object used as an ornament, adornment; bijouterie, ornament, jewel. Church ornament or ornament. In the liturgy of some churches, it can mean: object used for personal decoration, adornment, jewelry, ornament; or even: the vestments are small fabrics that, embroidered, take on a very special function within the liturgical context. In Freemasonry, implements are the vestments used by its members in the meeting environment.

The mentioned keyword, thus appears in some more recent translations: in the Jerusalem Bible: "utensils"; in The Bible. Ecumenical translation (TEB): "objects".

Thus, when reading excerpts from Emmanuel's interpretation of the aforementioned epigraph, and in view of the different translations, we understand that the traditional word “utensils” is more consistent with the thought of the spiritual author: “They do not know how to separate adornment implements from essential vessels, the frivolities of righteous duties and suffer painful shakes in the heart. [...] A home does not live simply because of the implements that are there, temporarily, but because of the spiritual foundations that built its bases. A man will not be superior because he satisfies fleeting opinions, but because he knows how to fulfill God's plans in everything.”8

Regarding translations, there is a historical fact in the area of the ​​Spiritist literature. The work “At the time of the testimony”, a partnership between Herculano Pires and Chico Xavier, pointed to a sad incident: the adulteration of The Gospel According to Spiritism, using updated and simplified words in translation published by the FEESP editor, in July 1974. In the mentioned book there are messages, chronicles, poems and letters, which Herculano Pires and Chico Xavier chose to document their positions regarding the importance of defending Kardec's work against attempts of adulteration. It is a mandatory reading for Spiritists to prevent against simple stagnation in the belief and the acceptance of “mentors” from this and the other world, who by typical pharisaic means easily link the naive and the vain to the fantasy carriage of their pretensions. The famous psychographer marked a firm position and Herculano Pires pointed out: “The medium Francisco Candido Xavier, despite his usual exemption from doctrinal controversies, ended up speaking out against the adulteration and took a firm and clear position in the defense of Kardec's texts. Most of the so-called Spiritist leaders did not speak up. The time of the testimony was bad, revealing the lack of conviction of the absolute, and therefore overwhelming, majority of the so-called Brazilian Spiritist movement. But the results were manifested later, with a growing interest of the Spiritist medium for the works of Kardec in unsuspected editions.”It is known that the Publisher stopped editing the altered translation.

This firm position of Herculano Pires and Chico Xavier, respectively marked by Emmanuel as: “the meter that best measured Kardec” and “faithfullness to Jesus and Kardec”, is consistent with the designations / guidelines of the aforementioned spiritual mentor and with the message from Saint Luis:

“If a person's imperfections only harm him, there will be no use ever in making them public. If, however, they can cause damage to third parties, the interest of the largest number should be taken into account. According to the circumstances, unmasking hypocrisy and lying can be a duty, since it is better for a man to fall, than many people become his victims. In such a case, the sum of advantages and disadvantages must be weighed”.10

As we live moments of many fads in literature and in the Spiritist exposure, we hereby copy excerpts of messages from Emmanuel himself:

“The believers and workers of the Gospel use different means to fix their advantages, but they rarely open the doors of life. [...] Others receive the warnings and evangelical lights, in the manner of ambitious traders, seeking to convert them into major economic sources. Still others seek divine warnings, enforcing egolatric principles, in laborious and fruitless polemics. In the immense conflict of interpretations, however, Paul de Tarsus's request in his second letter to the Corinthians should be heeded. The apostle of kindness pleads for him and his companions in ministry to be received in their hearts.” And then we highlight the epigraph of the text: “Receive us into your hearts.” Paul (II Corinthians, 7: 2) .8

Another timely comment:

“Indeed, for successive centuries, we have carried out the transliteration of the Gospel in all cultural environments. [...] However, it is not enough to dwell on the brilliant phraseology, the subtle gesture or the praiseworthy appearances to demonstrate assimilation of the transformative teaching. Christianity is not only the form of civilization that we propose to build with Jesus. [...] Therefore, it is urgent to configure revelation not only in the verbalistic treasure that supports the philosophical and artistic conquests of almost two millennia. [...] We are all facing trial, for the crime of injuring conscience, since we have tampered with the message of the Divine Benefactor in a thousand ways, in every pilgrimage in the world. Jesus, however, tolerates us compassionately and reforms us to borrow time and new values ​​... But if it is true that none of us are in a position to throw the first stone at the brother on the way, it is up to us all to hear the Unforgettable Master in his loving and sure warning: - 'Go and sin no more'.”11

Concluding the suggestions for studies and reflections, we highlight the unforgettable Leon Denis: “Spiritism will be what men do, Simila similibus! When humankind comes in contact, the highest truths are sometimes denatured and obscured. They can be a source of abuse. The raindrop, depending on where it falls, remains a pearl or becomes mud.”12

 

References:

1. Xavier, Francisco Cândido. By the Spirit Emmanuel. Path, truth and life. 1st ed. esp. Chap. Interpretation of sacred texts. Brasilia: FEB. 2005.

2. Carvalho, Flavio Rey. Indications of comments made by Emmanuel about excerpts from the New Testament mentioned in The Gospel According to SpiritismIn:

Carvalho, Antonio Cesar Perri; Carvalho, Celia Maria Rey (Org.). The Gospel According to Spiritism: guidelines for study. 1st ed. Chap. 13. Brasilia: FEB. 2014.

3. Carvalho, Antonio Cesar Perri. Epistles of Paul in the Light of Spiritism. 1st ed. Chap. 2. Matao: O Clarim. 2016.

4. Carvalho, Antonio Cesar Perri. Christianity in the early centuries. Historical analysis and Spiritist vision. 1sr ed. Presentation chap. Matao: O Clarim, 2018.

5. Carvalho, Antonio Cesar Perri. Emmanuel. Spiritual trajectory and acting with Chico Xavier. 1st ed. Chap. 13. Matao: O Clarim. 2020.

6. Seminar on the study of The Gospel According to Spiritism. Biblical text used in the original books of Emmanuel. Link: click here (Access on 28/09/2020).

7. Xavier, Francisco Cândido. By the Spirit Emmanuel. Book of Hope. 17th ed. Chap. Thank you, sir! Uberaba: CEC. 2002.

8. Xavier, Francisco Cândido. By the Spirit Emmanuel. Light came1st ed. esp.Cap. 134 and 147. Brasilia: FEB. 2005.

9. Xavier, Francisco Cândido; Pires, Jose Herculano. At the time of testimony1st ed. Sao Paulo: Paideia. 1974. 120p.

10. Kardec, Allan. Trad. Ribeiro, Guillon. The Gospel According to Spiritism. 131st ed. Cap. X. Item 21. Brasilia: FEB. 2013.

11. Xavier, Francisco Cândido. By the Spirit Emmanuel. Construction of love. 17th ed. Chap. Before the Gospel. Sao Paulo: CEU. 2002.

12. Denis, Léon. Translation by Cirne, Leopoldo. In the invisible. 26th ed. Introduction. Brasilia: FEB. 2014.

 

The author was president of USE-SP and FEB.
 


Translation:
Eleni Frangatos - eleni.moreira@uol.com.br

 
 

     
     

O Consolador
 Revista Semanal de Divulgação Espírita