The legacy of doctrinal tolerance must not express itself in the form of omission regarding conceptual amendments and abnormal ideas that some companions want to introduce in the doctrinal institutions on behalf of political activism. Mainly if it is just before elections, when discussions arise about whether the Spiritist should or not apply to any elective office.

In fact, the Doctrine of Spirits does not encourage engagement in political functions. Moreover, it does not allow the use of its tribune for party propaganda of any candidate. The main mission and purpose of the Spiritist is to change his inner self, his behavior, struggling to be a good person on behalf of the Gospel. This does not mean that the Spiritists are unrelated to political issues. Whoever thinks this is wrong. The incorruptible Spiritists, loyal to family, to society and moral commitments are fully active citizens, who exercise their right and/or obligation (according to the point of view) to vote. However, they do it free from any involvement in the absurd ideological-party disputes.

If a Spiritist belongs to any political party, and wishes to run as a candidate for elective office, obviously, he is completely free to do so. However, he must act away from the Spiritist environments, so that he does not disguise his intention and works within the Spiritist Institution with the masked purpose of winning votes among those who attend the meetings. Excessive caution is recommended in this case. It is not a matter of prejudice. It is even a matter of logic, since, if issues of human politics are discussed, it is not acceptable to bring into Spiritism, the party ideology (the "right", "left", "center", "both" and so on). Although, as a citizen, every Spiritist has the right and free will to service within the fragmented universe of the political and party ideologies, he also has no right to mix up things. Let us not forget that Spiritism is not a fragment of worldly policy, nor does it engage with sectarian political groups that use contradictory means to reach power.

As we have seen, for obvious reasons, it is imperative to distinguish the interest of human politics, with no value whatsoever, and the sublime politics of Jesus - the "True light that enlightens every man” ⁽¹⁾. When we work to eradicate poverty and social exclusion, we are adopting the policy "of the One who is from the beginning” ⁽²⁾. The true Spiritist policy favors the human being and his spiritual growth. A conscious Spiritist does not submit nor does he omit himself before the political power. Moreover, he is not "opposition" or "situation". "The sincere disciple of the Gospel has no need to breathe the atmosphere of the world's politics to fulfill the ministry that is committed to him. The Governor of Earth to meet the purpose of the politics of love, represented, above all, the interests of God in our hearts with no need for regulations and decrees, although they may be acceptable"⁽³⁾.

Bezerra and Euripedes 

The first chapter of the Statute of the Parisian Society of Spiritist Studies provides the following BAN (yes, BAN!): "POLITICAL ISSUES, RELIGIOUS CONTROVERSY, AND SOCIAL ECONOMY ARE PROHIBITED". Therefore, based on fair grounds, it is unacceptable for someone to use the Spiritist tribune to make political-party propaganda. Likewise, it is a depressing situation for a Spiritist to use an electoral platform to implore for votes, using demagogical fallacies and pretending to be "modest," "poor," "humble," "altruist," "tolerant," glorifying his unparalleled "virtues" and colossal works of "charity". We advise these inconsiderate "Spiritists", imploring for votes, to keep a distance from Spiritism and follow another faith thus assuring that the Spiritist movement does not become contaminated by the cheap and petty politics of personal interests.

Some defenders of the politicization in Spiritist centers remember Menezes and Euripides Barsanulfo in order to justify their reasoning. The political career of Menezes began in 1861, when he was elected municipal councilor for the Liberal Party. He was re-elected for the period 1864-1868 and was elected Deputy General in 1867. Again, he was elected city council man in 1873. He became Mayor, which currently corresponds to the Mayor of Rio de Janeiro, from July 1878 to January 1881. During this period, Bezerra joined the Abolitionism struggle. However, Bezerra used extreme caution in dealing with the matter. Meanwhile, on August 16, 1886, the audience of two thousand people who crowded the hall of honor of the Old Guard, in Rio de Janeiro, listened, in silent and astonishment, the famous physician and politician announcing his conversion to Spiritism. From then onwards, he did not involve himself in politics.

As for Euripides Barsanulfo, he was a respectable political representative of his community, no doubt. He became the secretary of the Brotherhood of St. Vincent de Paul, having actively participated in the foundation of the newspaper "Gazeta Sacramento" and "High School Sacramentano". Soon he found himself raised to the natural position of leadership, for his safe guidance towards the real values ​​of life. Through information passed to him by one of his uncles, he learned about the existence of spiritual phenomena and the works of the Spiritist Codification. In view of these facts, he completely turned his activities to the new doctrine, searching to clarify all his doubts. From that moment, the political party ceased to be an integral part of the desires of the young man born in the State of Minas Gerais. 

We do not need political representatives  

Very strong reasons compel us to make an important distinction between Spiritsm and politics. We are "political" since we were born. Yes, we are, so what? Spiritism can never be a vehicle for our particular ambitions. If the world spins around economic, administrative and social policies, there is no way to tolerate militancy within Spiritism. The simplest theory cannot be sustained when we say that by effectively participating in political processes we will improve the world. This is an ideological foolishness.

In no way can we mistake our earthly politics of minor interests with the policy of the "Son of God”⁽⁴⁾.  Each situation has its proper dimension. Party politics belongs to politicians, while the Spiritist practice belongs to the Christian Spiritists. The argument that the Congressman uses that being in politics he can more easily "defend" the principles of the Doctrine, or entice social prestige to Spiritism, or even being a "light" among lawmakers, is an artful and dishonest argument. "WE HAVE NO NEED OF OFFICIAL REPRESENTATIVES OF SPIRITISM IN NO SECTOR OF HUMAN POLICY""⁽⁵⁾.

The genuine Spiritist scholars understand that life is to be lived based on common sense and humbleness. They understand that "the mission of the doctrine is to comfort and instruct, in Jesus, so that all mobilize their divine possibilities into the way they live. To change this for a place at the banquet of the States is to reverse the value of the teachings, because all human organizations are transient due to the need for renewal of all formulas of man in the law of universal progress"⁽⁶⁾. 

Again, we guarantee that that there is no basis for the useless arguments that only by participating in political processes, we can help to "improve" Brazil. Let us not forget that the "King of the Ages”⁽⁷⁾ thought much to improve creature itself. It is not reported that the "Son of God”⁽⁸⁾ opened any political party proceedings against or in favor of the established power at the time. So our nonpolitical conduct (nonpartisan) should not be seen as conformism; on the contrary, this attitude is synonym of industrious patience, always working to improve the situation and cooperate with those who are given the responsibility of managing our public interests.

It is right to remember that through imperceptible consents, we mischaracterize the program of the Third Revelation. Under the title of tolerance, many times we become blind to the politicization in Spiritist centers. However, experience shows that, sometimes, we can even close an eye, but never both of them. Considering that our world is the home of opinion, it is natural that we disagree with our fellow political activists regarding this specific subject. However, what is inadmissible, in view of the proper orientation of the Spiritist Doctrine, is the imposition that arises involving those who mistake intensity with aggressiveness, or defense of truth with inflexibility.

We are invested of an immediate commitment, rather than delve into the world of politics saturated by deplorable misconceptions. Therefore, we should not seek a prominent position for ourselves in the transitional government of the Earth. If we are called upon by circumstances, we must accept it, not for the honor of the doctrine we profess, but as a complex experience, where every success is always very difficult. "The sincere Spiritist must understand that enlightenment of a consciousness is as if it were the enlightenment of a world. We emphasize that the task of the Gospel, regarding the embodied souls on Earth, is the most important of all, since it constitutes a definite and real realization. The purpose of the Doctrine is to comfort and teach Jesus, so that all mobilize their divine possibilities in the way of life. To change it for a place at the banquet of States is to reverse the value of the teachings, because all human organizations are transient due to the need for renewal of all formulas of the man in the law of universal progress."⁽⁹⁾ 

Conclusion  

If we lived in a society educated for mutual tolerance, respect for authority, for the persistent work without conflicts between servers and government, employers and employees, where people came together to understand the need of individual or social group spiritual values, then we would live in a blissful and peaceful country. Many can admire politics as a science, as a principle, as a philosophy, but, certainly, we do not need to engage in political parties. We think in being fair to fight for our voluntary action in society, whether in our professional action, whether acting as a citizen, without changing our dignity by politics or personal convenience.

References:  

1        John 1:9

2        1 John 2:13

3        Xavier, Francisco Candido. Vineyard Light (Vinha da Luz), dictated by the Spirit Emmanuel, Rio de Janeiro: Ed BSF (FEB) 1999, Chapter 59

4        Luke 1:32

5        VIEIRA, Waldo. Spiritist Conduct (Conduta Espirita), dictated by the Spirit Andre Luiz,          Rio de Janeiro: BSF (FEB), 2001 Chapter 10

6        Xavier, Francisco Candido. The Comforter (O Consolador), dictated by the Spirit         Emmanuel, Rio de Janeiro: Ed BSF (FEB) 1984, Question 60

7        1 Timothy 1:17

8        Mt 2:15

9        Xavier, Francisco Candido. The Comforter (O Consolador), dictated by the Spirit         Emmanuel, Rio de Janeiro: Ed BSF (FEB) 1984, Question 60.