We hereby continue the methodical study of "The Gospel According to Spiritism" by Allan Kardec, the third of the works of the Kardecian Pentateuch. The first edition was published in April, 1864. The answers to the questions suggested for discussion are at the end of the text below.
Questions for discussion
A. Can we consider wealth an award, or is it a very difficult trial for men?
B. How to explain the inequality of wealth on Earth?
C. What is our real property according to Spiritism?
D. Man has several applications for wealth. What is the best of them?
Reading text
229. Only the very developed Spirits reach the absolute truth. Man cannot reach the absolute truth, because he is not supposed to know everything. Man is only allowed to acknowledge the relative truth according to the level of his own progress. If God established that to reach future happiness, man would have to reach first the absolute truth, He then would have pronounced a verdict of general condemnation. However, charity, yes, can be practiced by everyone even in its broadest meaning. (Chapter XV, section 9)
230. In accordance with the Gospel, Spiritism, when admitting salvation for everybody, independent of any belief, provided the law of God is observed, it does not say: Without Spiritism there is no salvation. And, since it does not intend to teach yet all the truth, it also does not say: Without truth there is no salvation. (Chapter XV, section 9)
231. My friends, thank God for having given you the opportunity to enjoy the light of Spiritism. This does not mean that only those, who possess this enlightenment, will be saved. It will help you to understand the teachings of Christ, and become a better Christian. Therefore, make every effort so that your fellow beings, on watching you, follow your example, becoming aware that the true Spiritist and the true Christian are one and the same, and all those who practice charity are Jesus' disciples, notwithstanding the sect to which they belong. (Chapter XV, section 10, Paul, the Apostle)
232. "No servant can serve two masters: for either he will hate the one, and love the other, or else he will hold to the one, and despise the other. You cannot serve both God and Mammon." (Lucas, Chapter XVI, v. 13.) "If you wish to be perfect – said Jesus to a very rich young man – go, and sell what you have, and give to the poor, and you shall have treasures in Heaven. Then, come and follow me. When the young man heard those words, he walked away in sorrow, because he had great possessions. Then, Jesus said to His disciples: I tell you in truth that it is very difficult for a rich man to enter the kingdom of heaven. Once again, I say: It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven." (Matthew, Chapter XIX, verses 16 to 24.) This bold figure may seem a bit forced, since it is unclear what relation is there between a camel and a needle. However, in Hebrew, the same word means both a camel and a cord. When translating, the first meaning was used; but it is possible that Jesus used the other meaning, a cord. At least it seems to be more logic (Chapter XVI, sections 1 and 2, and note at the foot of the page).
233. The rich man whose land had produced extraordinarily, having no where to store the entire harvest, said to himself: "I know what I will do: I will tear down my barns and build larger ones, where I will store the entire harvest and all my goods. And I will say to my soul: My soul, you have now stored many goods for many years; rest, eat, drink, enjoy. But God, at the same time, told the man: What a fool you are! Tonight, your soul will be taken; what will be the use of what you have accumulated? This is what happens to the one who accumulates wealth for himself, but who is not rich before God". (Lucas, Chapter XII, verses 13 to 21.) (Chapter XVI, section 3)
234. Zacchaeus stood before the Lord and said: "Lord, I shall give half of my goods to the poor and, if I harmed someone, in whatever manner, I shall compensate him fourfold". And Jesus said: "Today, salvation was given to this house, because you are also the son of Abraham; since the Son of man came to seek and to salve what was lost." (Lucas, Chapter XIX, verses 1 to 10.) (Chapter XVI, section 4)
235. Lazarus, the beggar covered with sores, desired to be fed with the crumbs which fell from the rich man's table. However, nobody gave him the crumbs and he died and was carried by the angels into Abraham's bosom. Soon after, the rich man died too and was taken to hell. Finding himself in torment, the rich man saw, from far, Abraham and Lazarus in his bosom, and said: "Father Abraham, have mercy and send me Lazarus, so that he may dip his finger in water to refresh my tongue, since I am suffering very much in these flames". Abraham answered: "My son, do you recall that you have already received in life your goods and Lazarus had only evils; therefore, he is now being consoled and you are being tormented. Also, there will be, forever, a great gulf between us and you, so that those, who want to pass from here to there, cannot do it; likewise, nobody, who wants to pass from the place in which you are to this side, can not do it too". (Lucas, Chapter XVI, verses 19 to 31.) (Chapter XVI, section 5)
236. The rich man begged Abraham to send Lazarus to his father's house, where he had five brothers, to tell them what had happened, thus avoiding that they would also suffer the same torment in the future. Abraham answered: "They have Moses and the prophets; let them hear them". The rich man insisted: "No, my father Abraham. If any of the dead goes to them, they would do penance". Abraham answered: "If they do not listen to Moses nor the prophets, they will also not be persuaded, even if one of the dead resurrects".(Lucas, Chapter XVI, verses 19 to 31) (Chapter XVI, section 5)
237. If wealth were meant to be a total impediment to the salvation of those who possess it, God, Who allows man to own riches, would have thus placed on the hands of some an instrument of downfall, idea which is repugnant to reason. No doubt, considering the destruction, temptations and fascination it causes, wealth is a very dangerous trial, even more risky than misery, itself. (Chapter XVI, section 7)
238. Wealth is the supreme incentive of pride, selfishness and sensuality. It is the strongest tie which holds man to Earth and distracts him from Heaven. It produces such a spell, that frequently those who go from misery to wealth completely forget their first condition, the ones who shared and helped them, and become cold, selfish and futile. (Chapter XVI, section 7)
239. When Jesus said to the young man: "Dispose of all your goods and follow me", He did not mean, surely, that He was establishing an absolute principle that each one must dispose of his belongings, and that salvation is only acquired at this price. It was His intention to show that to cling to the material goods is an impediment to salvation. (Chapter XVI, section 7)
Answers to the proposed questions
A. Can we consider wealth an award, or is it a very difficult trial for men?
Wealth seems to be an award, but it is, in fact, a very dangerous trial, even more risky than misery, itself, considering the destruction, temptations and fascination it causes. Wealth is the supreme incentive of pride, selfishness and sensuality. It is the strongest tie, which holds man to Earth and distracts him from Heaven.
In an opportune message conveyed in 1863, Lacordaire says that we must never forget something important regarding our wealth, whether it comes from family heritage, or through our work: everything emanates from God and all returns to God. Nothing belongs to us on this Earth, not even our poor body: death takes our body away, the same way it does with all the material goods. Let us make no mistake: we are trustees and not owners. God lent us the goods and we must return them to Him; and He lends them under the condition that at least the superfluous be given to those in need. Let us not imagine that we have the right to dispose of what we received, at our sole advantage, since it was not donated but only loaned to us. (The Gospel According to Spiritism, Chapter XVI, sections 7 and 14.)
B. How to explain the inequality of wealth on Earth?
Inequality of wealth is a problem, and to try and solve it is in vain, mainly if only the present life is taken into consideration. The first question that arises is: Why are not all men equally rich? For a simple reason: Men are not equally rich, because they are not equally intelligent, active and industrious to acquire, or frugal and farsighted to preserve. It is mathematically demonstrated that wealth, if divided equally, each one would receive an insufficient and minimal portion. Assuming that this allocation existed, the balance would, in no time, be undone due to the diversity of characters and skills. Still, assuming that it would be possible and durable, each one would only have enough to live on. Thus, the result would be the destruction of all great works that contribute to the progress and welfare of mankind. Admitting that the distribution of wealth gave each man the needed amount for his survival, there would no longer exist the sting that impels men to great discoveries and useful development. If God concentrates wealth at certain points, the reason is for it to multiply sufficiently according to need.
This admitted, you may ask why does God grants wealth to people unable to multiply it for the benefit of all. This is a proof of the wisdom and goodness of God. Giving man free will, He wants man to, based on his own experience, distinguish good from evil and that the practice of good be the result of his own efforts and will power. No man should be inevitably led to good or evil. If this occurred, man would only be a passive and irresponsible instrument like the animals. Wealth is a way of testing him morally. But, at the same time, it is a powerful means of action for progress. God does not want wealth to remain a long time unproductive, therefore He makes it move constantly. Each one has to own it, so that it can practice and show that it knows how to use it. However, it is materially impossible that all are wealthy at the same time. If there was a possibility of this occurring, nobody would work and the improvement of the planet would be compromised. That is why each one has its turn to be rich.
Therefore, the one that is not wealthy today, was wealthy before, or will become wealthy in a future life; the one, who now has wealth, may not have it tomorrow. There are rich and poor, because, being God just as He is, He determines that each one has to work in turn. Poverty is, for those who suffer it, the proof of patience and resignation; wealth is for others the proof of charity and abnegation. (Ibid, Chapter XVI, section 8.)
C. What is our real property according to Spiritism?
Man only has full ownership over what he is allowed to take from this world. While he is on this Earth, he enjoys what he finds when he arrives and what he leaves behind when he departs. However, forced to leave behind all this, he does not have the real possession of his wealth, but only the usufruct. What then does he own? Nothing that the body uses; everything that his soul uses, such as intelligence, knowledge, and moral qualities. This is what he brings and takes with him, which no one can take away from him and which will be of more use in the other world than in this one. Therefore, it depends on him to be richer when leaving than when arriving, since what he acquires will define his future position.
When someone travels to a far country, its luggage contains articles that are useful in that country; the person is not concerned with the useless articles. Let us proceed in the same manner regarding our future life; let us keep what might be useful there. The traveler that arrives at a hostel is given good accommodation, if he can pay for it. The other, with scarce resources, looks for a less pleasant hostel. The one that has nothing at all, shall sleep on a flat bed.
No one will ask: How much did you have on Earth? What was your position? Were you a prince or a worker? They will ask: What do you bring with you? Now, in this respect, the worker may be richer than the prince. In vain, he will plead that when departing from Earth, he paid his weight in gold to enter the other world. They will answer: You cannot pay for your stay here: you must conquer your place doing good. With your earthly currency you could have bought plots, houses, palaces; but here everything is paid with the qualities of the soul. Are you rich regarding these qualities? Be welcome and occupy one of the first category places, where all ventures are expected. Are you poor of these qualities of the soul? Go to one of the last places, where you will be treated according to your belongings. (Ibid, Chapter XVI, sections 9 and 10.)
D. Man has several applications for wealth. What is the best of them?
Regarding the question proposed, this work presents us with two orders of ideas. The first, signed by the Spirit of Cheverus (Bordeaux, 1861), can be summarized as follows: "Love one another", here is the solution. This phrase holds the secret of good use of wealth. He, who has his heart warmed with love of his neighbors, has his line of conduct traced here.
The best employment of wealth is to practice charity and this is what most pleases God. Of course, we do not refer to the cold and selfish charity that consists of sharing with others the superfluous of our golden existence. We refer to true charity, based on love, which goes and seeks for poverty, and stretches out one's hand without humiliating.
To the rich we will say: Give not only what is left over, give a little of what you require too, because what you need is still superfluous. But give wisely. Do not repel the one who complains for fear that he might fool you; search for the cause of his situation. Firstly, give him some relief and then inform yourself and see if a job, your advice and even your affection are not more effective than your alms. With material aid, pour around you the love of God, of work and the love of neighbor. Put your wealth on a foundation that will never fail and will bring you great profits: good deeds. Use the richness of your intelligence in the same manner you use your gold. Pour around you the treasures of instruction; pour over your brethren the treasures of your love and they shall fruit.
This is the second proposal, signed by the Spirit of Fenelon (Algiers, 1860): Since man is the trustee, the administrator of the goods that God has placed in his hands, he will be asked to strictly account for their use, and what he did with them according to his free will. The misuse of these goods consists in exclusively investing them for man's own advantage; they will be well applied when they result in good for others. The merit of each one is in proportion to the sacrifice that is requested.
Charity is just one way of using one's wealth; it relieves present poverty; it mitigates hunger, protects from the cold, and provides shelter for the unsheltered. It is an imperative duty to prevent poverty. This is the main purpose of great fortunes, mission to be accomplished by means of all kinds of jobs that can be performed with their help. Work develops the intelligence and exalts man's dignity, allowing him to say with pride that he earns his bread with his work, while the alms humiliates and degrades. Wealth concentrated in one's hands must be like a fountain of fresh water that spreads fertility and well-being.
Oh you that are rich and that use your wealth according to God's guidelines! You will be the first to drink from this beneficent fountain; already in this lifetime you shall enjoy the ineffable pleasures of the soul, instead of the selfish material pleasures, which produce an empty heart. Your names will be blessed on Earth, and when you depart, the sovereign Lord will say, as in the parable of the talents: "Good and faithful servant, enter into the joy of thy Lord." In this parable, the server, who buried the money entrusted to him, represents the miser, in whose hands the wealth is preserved unproductive.
If, however, Jesus speaks primarily of alms, it is because at that time and in the country in which He lived, the works that art and industry created were not known yet and only later on did this occur and fortunes could then be applied usefully to generate jobs and for general well-being. To all that can give, very little or a lot, I shall therefore say: give alms when necessary, but as much as possible convert them into a salary, so that the one that receives it, is not ashamed of doing so. (Ibid, Chapter XVI, sections 11 and 13.)
