Divine or Natural Law

614. What is to be understood by natural law?

614. What is meant by natural law?

"The law of nature is the law of God. It is the only rule that ensures the happiness of man, for it shows him what he should or should not do, and he only suffers because he disobeys it."

"The law of nature is God's law. It is the only rule that ensures human happiness. It shows people what they should and should not do. They suffer only because they disobey it."

615. Is the law of God eternal?

615. Is God's law eternal?

"It is eternal and unchangeable as God Himself."

"It is eternal and unchanging, just like God himself."

616. Can God have prescribed to mankind in one age what He has forbidden in another?

616. Could God have commanded people to do something in one age that he forbade in another?

"God cannot be mistaken. Men are obliged to change their laws, because they are imperfect; but the laws of God are perfect. The harmony which regulates both the material universe and the moral universe is founded on laws established by God from all eternity."

"God cannot be wrong. People must change their laws because they are imperfect, but God's laws are perfect. The harmony that governs both the material and moral universes rests on laws God established for all eternity."

617. What are the objects embraced by the divine laws? Have they reference to anything but our moral conduct?

617. What do divine laws cover? Do they concern anything besides our moral conduct?

"All the laws of nature are divine laws, since God is the author of all things. The seeker after science studies the laws of nature in the realm of matter; the seeker after goodness studies them in the soul, and practises them."

"All the laws of nature are divine laws because God created everything. Those who seek scientific knowledge study nature's laws in the material world. Those who seek goodness study those laws in the soul and put them into practice."

—Is it given to man to fathom both these divisions of natural law?

Can people understand both of these divisions of natural law?

"Yes; but a single existence does not suffice for doing this."

"Yes, but a _single life is not enough to do this." _

What, indeed, are a few years for acquiring all that is necessary to constitute a perfect being, if we consider only the distance that separates the civilised man from the savage? A human life, though prolonged to its utmost possible length, is insufficient for such a work; much more is it so when cut short before its term, as is the case with so large a proportion of the human race.

How can a few years be enough to gain all that is needed to become a perfect being? Consider just the distance between a civilized person and a savage. Even the longest possible human life is not enough for such a task. It is even less enough when it is cut short, as happens to so many people.

Some of the divine laws regulate the movements and relations of inert matter; they are termed physical laws, and their study is the domain of science. Others of these laws concern man, as considered in himself and in his relations to God and to his fellow-creatures; they are termed moral laws, and regulate the life of relation as well as the life of the soul.

Some divine laws govern the movements and relations of inert matter. These are called physical laws, and science studies them. Other divine laws concern people, both as individuals and in their relations with God and other beings. These are called moral laws. They govern life in relation to others as well as the life of the soul.

618. Are the divine laws the same for all worlds?

618. Are God's laws the same for all worlds?

"Reason tells you that they must be adapted to the special nature of each of those various worlds, and proportioned to the degree of advancement of the beings who inhabit them."

"Reason tells you that they must be suited to the particular nature of each world. They must also match the level of advancement of the beings who live there."

619. Has God given to all men the means of knowing His law?

619. Has God given everyone the means to know his law?

"All may know it, but all do not understand it. Those who understand it best are they who seek after goodness. All, however, will one day understand it; for the destiny of progress must be accomplished."

"Everyone can know it, but not everyone understands it. Those who seek goodness understand it best. But everyone will understand it one day, because progress must fulfill its destiny."

The justice of the various incarnations undergone by each human being is evident when seen in the light of the principle just enunciated; since, in each new existence, his intelligence is more developed, and he comprehends more clearly what is good and what is evil. If everything had to be accomplished by each man in a single existence, what would be the fate of the many millions of human beings who die every day in the brutishness of the savage state, or in the darkness of ignorance, without having had the possibility of obtaining enlightenment? (177, 222.)

The principle just stated shows why it is just for each person to live through several incarnations. In each new life, their intelligence is more developed, and they understand good and evil more clearly. But what if each person had to accomplish everything in a single life? What would become of the many millions who die every day in the brutality of a savage state or the darkness of ignorance, without ever having had a chance to gain enlightenment? (177, 222.)

620. Does a spirit, before his union with the body, comprehend the law of God more clearly than after his incarnation?

620. Does a spirit understand God's law more clearly before joining a body than after incarnation?

"He comprehends that law according to the degree of development at which he has arrived, and preserves the intuitive remembrance of it after being united with a body; but the evil instincts of man often cause him to forget it."

"He understands the law according to his level of development. He retains an intuitive memory of it after being united with a body. But man's evil instincts often cause him to forget it."

621. Where is the law of God inscribed?

621. Where is God's law written?

"In the conscience."

"In the conscience."

—Since man carries the law of God in his conscience, where was the need of revealing it to him?

Since people carry God's law in their conscience, why did it need to be revealed to them?

"He had forgotten and misunderstood it; God willed that it should be recalled to his memory."

"He had forgotten and misunderstood it. God wanted him to be reminded of it."

622. Has God given to some men the mission of revealing His law?

622. Has God given some men the mission of revealing his law?

"Yes, certainly. In every age there have been men who have received this mission; spirits of higher degree, who have incarnated themselves for the purpose of advancing human progress."

"Yes, certainly. In every age, there have been men who received this mission. They were higher spirits who incarnated to advance human progress."

623. Have not those who have professed to instruct mankind sometimes made mistakes, and led them astray by false reasonings?

623. Haven't those who claimed to teach humanity sometimes made mistakes and led people astray through faulty reasoning?

"Those who, not being inspired by God, have arrogated to themselves, through ambition, a mission which they had not received, may, undoubtedly, have led them into error; nevertheless, as, after all, they were men of genius, great truths are often to be found, even in the midst of the errors they taught."

"Some people were not inspired by God but claimed a mission they had not received, driven by ambition. They may undoubtedly have led them into error. Nevertheless, these people were men of genius. So great truths can often be found even among the errors they taught."

624. What are the characteristics of the true prophet?

624. What are the traits of a true prophet?

"The true prophet is an upright man who is inspired by God. He may be recognised both by his words and by his deeds. God does not employ the mouth of a liar to teach the truth."

"A true prophet is an honest man inspired by God. You may recognize him by both his words and his actions. God does not use a liar to teach the truth."

625. What is the most perfect type that God has offered to man as his guide and model?

625. Who is the most perfect example God has given humanity as a guide and model?

"Jesus."

"Jesus."

Jesus is the type of the moral perfection to which man may attain upon this earth. God offers Him to our thought as our most perfect model; and the doctrine taught by Him is the purest expression of the divine law, because He was animated by the divine spirit, and was the purest being who has ever appeared upon the earth.

Jesus is the example of the moral perfection that people can reach on earth. God offers him to us as our most perfect model. His teaching is the purest expression of divine law because he was inspired by the divine spirit. He was also the purest being who has ever appeared on earth.

If some of those who have professed to instruct man in the law of God have sometimes led him astray by the inculcation of error, it is because they have allowed themselves to be swayed by sentiments of too earthly a nature, and because they have confounded the laws which regulate the conditions of the life of the soul with those which regulate the life of the body. Many pretended revealers have announced as divine laws what were only human laws, devised by them for serving their own passions and obtaining dominion over their fellow-men.

Some people who claimed to teach humanity God's law have at times led others astray by teaching falsehoods. This is because they let overly earthly feelings influence them. They also confused the laws governing the life of the soul with those governing the life of the body. Many false revealers have proclaimed human laws as divine laws. They devised these laws to serve their own passions and gain power over others.

626. Have the divine or natural laws been revealed to men by Jesus only, and had men, before His time, no other knowledge than that given them by intuition?

626. Was Jesus the only one to reveal divine or natural laws to people? Before his time, did people know these laws only through intuition?

"Have we not told you that those laws are written everywhere? All the men who have meditated upon wisdom have therefore been able to comprehend and to teach them from the remotest times. By their teachings, imperfect though they were, they have prepared the ground for the sowing of the seed. The divine laws being written in the book of nature, it has always been possible for man to know them by searching after them. For this reason, the moral precepts they consecrate have been proclaimed, in all ages, by upright men; and, for the same reason also, the elements of the moral law are to be found among every nation above the barbarian degree, although incomplete, or debased by ignorance and superstition.

"Have we not told you that those laws are written everywhere? All who have thought deeply about wisdom have therefore been able to understand and teach them since ancient times. Though their teachings were imperfect, they prepared the ground for sowing the seed. Divine laws are written in the book of nature. So people have always been able to discover them by searching for them. For this reason, upright people in every age have proclaimed the moral principles these laws uphold. For the same reason, the basic elements of moral law are found in every nation above the barbarian level. Yet these elements are incomplete or corrupted by ignorance and superstition.

627. Since the true laws of God have been taught by Jesus, what is the use of the teachings given by spirits? Have they anything more to teach us?

627. Since Jesus taught the true laws of God, what is the use of teachings from spirits? Do they have anything more to teach us?

"The teachings of Jesus were often allegoric, and conveyed in parables; because He spoke according to the time and place in which He lived. The time has now come when the truth must be made intelligible for all. It is necessary to explain and develop the divine laws, because few among you understand them, and still fewer practise them. Our mission is to strike the eyes and ears of all, in order to confound pride, and to unmask the hypocrisy of those who assume the outward appearances of virtue and of religion as a cloak for their turpitudes. We are charged to prepare the reign of good announced by Jesus; to furnish the explanations that will render it impossible for men to continue to interpret the law of God according to their passions, or to pervert the meaning of what is wholly a law of love and of kindness."

"Jesus often taught through allegories and parables because he spoke according to the time and place in which he lived. The time has now come to make the truth clear to everyone. The divine laws must be explained and developed because few of you understand them, and even fewer practice them. Our mission is to catch everyone's attention, to humble the proud and expose hypocrisy. We must expose those who hide their wicked deeds behind an outward show of virtue and religion. We are charged with preparing for the reign of goodness announced by Jesus. We must also provide explanations that will make it impossible for people to keep interpreting God's law according to their passions. These explanations will make it impossible to distort the meaning of a law based entirely on love and kindness."

628. Why has not the truth been always placed within reach of every one?

628. Why hasn't the truth always been available to everyone?

"Each thing can only come in its time. Truth is like light; you must be accustomed to it gradually; otherwise it only dazzles you.

"Everything comes in its own time. Truth is like light. You must get used to it gradually, or it will only dazzle you.

"Hitherto, God has never permitted man to receive communications so full and instructive as those which he is permitted to receive at this day. There were, undoubtedly, in ancient times, as you know, individuals who were in possession of knowledge which they considered as sacred, and which they kept as a mystery from those whom they regarded as profane. You can well understand, from what you know of the laws which govern the phenomena of spirit-communication, that they received only a few fragmentary truths, scattered through a mass of teachings that were generally emblematic, and often erroneous. Nevertheless, there is no old philosophic system, no tradition, no religion, that men should neglect to study; for they all contain the germs of great truths, which, however they may seem to contradict each other—perverted as they are by their mixture with various worthless accessories—may be easily co-ordinated, with the aid of the key that spiritism gives you to a class of facts which have hitherto seemed to be contrary to reason, but of which the reality is irrefutably demonstrated at the present day. You should therefore not fail to make those old systems a subject of study, for they are rich in lessons, and may contribute largely to your instruction."

“Until now, God has never allowed people to receive communications as full and instructive as those they receive today. As you know, some people in ancient times possessed knowledge they regarded as sacred. They kept it secret from those they considered unworthy. You know the laws that govern spirit communication. From this, you can understand that these people received only a few fragments of truth. Those truths were scattered among teachings that were generally symbolic and often mistaken. Nevertheless, people should study every ancient philosophical system, tradition, and religion. They all contain the seeds of great truths. These truths may seem to contradict one another, distorted as they are by their mixture with various worthless additions. But they can easily be brought into harmony with the help of spiritism. It gives you a key to understanding a class of facts that until now seemed contrary to reason. Today, however, the reality of these facts has been demonstrated beyond dispute. You should therefore be sure to study these old systems. They are rich in lessons and can contribute greatly to your education.”

629. What definition can be given of the moral law?

629. How can moral law be defined?

"The moral law is the rule for acting aright, that is to say, for distinguishing practically between good and evil. It is founded on the observance of the law of God. Man acts rightly when he takes the good of all as his aim and rule of action; for he then obeys the law of God."

"The moral law is the rule for acting rightly. It shows us how to distinguish good from evil in practice. It is based on obeying the law of God. A person acts rightly when they make the good of all their aim and guide. In doing so, they obey the law of God."

630. How can we distinguish between good and evil?

630. How can we tell good from evil?

"Good is whatever is in conformity with the law of God; and evil is whatever deviates from it. Thus, to do right, is to conform to the law of God; to do wrong, is to infringe that law."

"Good is whatever follows the law of God, and evil is whatever goes against it. So, to do right is to follow God's law. To do wrong is to break it."

631. Has man of himself the means of distinguishing what is good from what is evil?

631. Can people tell good from evil on their own?

"Yes, when he believes in God, and desires to do what is right. God has given him intelligence in order that he may distinguish between them."

"Yes, when he believes in God and wants to do what is right. God has given him intelligence so that he can tell them apart."

632. As man is subject to error, may he not be mistaken in his appreciation of good and evil, and believe himself to be doing right, when, in reality, he is doing wrong?

632. Since people can make mistakes, might they misjudge good and evil? Might they believe they are doing right when they are actually doing wrong?

"Jesus has said: 'Whatsoever ye would that men should do unto you, do ye even so to them.' The whole moral law is contained in that injunction. Make it your rule of action, and you will never go wrong."

"Jesus said: 'Do for others what you would want them to do for you.' This rule contains the whole moral law. Make it your guide, and you will never go wrong."

633. The rule of good and evil, what may be called the rule of reciprocity or solidarity, cannot be applied to a man's personal conduct towards himself. Does he find, in natural law, the rule of that conduct, and a safe guide?

633. The rule of good and evil may be called the rule of reciprocity or solidarity. It cannot be applied to how a person treats himself. Does natural law provide a rule for that conduct and a reliable guide?

"When you eat too much, it hurts you. God gives you, in the discomfort thus produced, the measure of what is necessary for you. When you exceed that measure, you are punished. It is the same with everything else. Natural law traces out for each man the limit of his needs; when he oversteps that limit he is punished by the suffering thus caused. If men gave heed, in all things, to the voice which says to them 'enough!' they would avoid the greater part of the ills of which they accuse nature."

"When you eat too much, it hurts you. Through that discomfort, God shows you how much you need. When you exceed that amount, you are punished. The same is true of everything else. Natural law sets a limit on each person's needs. When people exceed that limit, they are punished by the suffering it causes. If people always listened to the voice that says 'enough!' they would avoid most of the troubles they blame on nature."

634. Why does evil exist in the nature of things? I speak of moral evil. Could not God have created the human race in more favourable conditions?

634. Why does evil exist in the nature of things? I mean moral evil. Could God not have created the human race in better conditions?

"We have already told you that spirits are created simple and ignorant (115). God leaves man free to choose his road; so much the worse for him if he takes the wrong one; his pilgrimage will be all the longer. If there were no mountains, man could not comprehend the possibility of ascending and descending; if there were no rocks, he could not understand that there are such things as hard bodies. It is necessary for the spirit to acquire experience; and, to that end, he must know both good and evil. It is for this purpose that souls are united to bodies." (119.)

"We have already told you that spirits are created simple and ignorant (115). God lets people choose their own path. If they choose the wrong one, so much the worse for them. Their journey will be longer. Without mountains, people could not understand the possibility of going up and down. Without rocks, they could not understand that some things are hard. Spirits need to gain experience, and to do so, they must know both good and evil. That is why souls are joined to bodies." (119.)

635. The different social positions create new wants which are not the same for all men. Natural law would therefore appear not to be a uniform rule?

635. Different social positions create new needs that are not the same for everyone. Does this mean that natural law does not apply equally to everyone?

"Those different positions are in nature, and according to the law of progress; they do not invalidate the unity of natural law, which applies to everything."

"These different positions exist in nature and follow the law of progress. They do not undermine the unity of natural law, which applies to everything."

The conditions of a man's existence vary according to times and places; hence arise for him different wants, and social positions corresponding to those wants. Since this diversity is in the order of things, it must be consonant with the law of God; and this law is none the less one in principle. It is for reason to distinguish between real wants and wants that are factitious or conventional.

The conditions of a person's life vary with time and place. As a result, people have different needs and social positions that correspond to those needs. Since this diversity is part of the natural order, it must agree with God's law. Yet this law remains one in principle. Reason must distinguish between real needs and those that are artificial or based on convention.

636. Are good and evil absolute for all men?

636. Are good and evil absolute for everyone?

"The law of God is the same for all; but evil resides especially in the desire for its commission. Good is always good, and evil is always evil, whatever a man's position may be; the difference is in the degree of his responsibility."

"God's law is the same for everyone. But evil lies especially in the desire to do evil. Good is always good, and evil is always evil, whatever a person's position. The difference is in how much responsibility the person bears."

637. When a savage, yielding to his instinctive desire, feeds on human flesh, is he guilty in so doing?

637. When a person from a nonindustrial society gives in to an instinctive desire to eat human flesh, are they guilty?

"I have said that the essence of evil is in the will; therefore a man is more or less guilty according to his light."

"I have said that evil lies in the will. So a person's guilt depends on how much they understand."

Circumstances modify the relative intensity of good and of evil. A man often commits faults that are none the less reprehensible for being the consequence of the social position in which he is placed; but his responsibility is proportioned to the means he possesses of distinguishing between right and wrong. Thus the enlightened man who commits a mere injustice is more culpable in the sight of God than the ignorant savage who abandons himself to his instincts of cannibalism.

Circumstances affect the relative seriousness of good and evil. A man often does wrong because of his social position, but his faults are no less blameworthy for that. However, his responsibility depends on his ability to tell right from wrong. Thus, in God’s eyes, an enlightened man who commits even a small injustice is more guilty than an ignorant, uncivilized man who gives in to his instincts for cannibalism.

638. Evil seems, sometimes, to be a consequence of the force of things. Such is, for instance, in some cases, the necessity of destruction, even to the extent of taking the life of a fellow-creature. Can it be said that, in such cases, there is violation of the law of God?

638. Evil sometimes seems to result from circumstances. For example, destruction is sometimes necessary, even to the point of taking another creature's life. Can we say that this violates God's law?

"Evil, in such cases, is none the less evil, although necessary; but this necessity disappears in proportion as the soul becomes purified by passing from one existence to another; and man is then all the more culpable when he does wrong, because he comprehends more clearly the character of his action."

"Evil is still evil in such cases, even though it is necessary. But the need for evil fades as the soul becomes purified through successive lives. A person is then all the more blameworthy for doing wrong, because they understand more clearly the nature of their actions."

639. The evil we do is often the result of the position that has been made for us by other men; where, in such a case, lies the greatest amount of culpability?

639. The wrong we do often results from the circumstances others have created for us. In such cases, who bears the greater blame?

"With those who have been the cause of the wrong-doing. Thus the man who has been led into evil, by the position that his fellow-creatures have made for him, is less guilty than those who have caused him to go astray; for each has to suffer the penalty, not only of the evil he has done, but of that which he has caused another to do."

"With those who caused the wrongdoing. A man may be led into evil by the circumstances others have created for him. In that case, he is less guilty than those who led him astray. For each person must suffer the penalty not only for the evil he has done, but also for the evil he has caused another to do."

640. Is he who profits by another's wrong-doing, even though he took no part in its commission, as guilty as though he had taken part in it?

640. Is someone who benefits from another person's wrongdoing as guilty as if they had taken part in it, even if they did not?

"Yes; to take advantage of a crime is to take part in it. He would, perhaps, have shrunk from committing the evil deed, but if, the deed being done, he takes advantage of it, it is equivalent to doing it, and proves that he would have done it himself, if he could, or if he dared"

"Yes, to benefit from a crime is to take part in it. He might have hesitated to commit the evil deed himself. But if he benefits from it after it is done, that is equivalent to committing it. It proves that he would have done it himself if he could, or if he dared"

641. Is it as reprehensible to desire to do an evil deed as to do it?

641. Is wanting to do an evil deed as wrong as doing it?

"That is as the case may be. Voluntarily to resist the desire to do wrong, especially when there is a possibility of gratifying that desire, is virtuous; but he, who has only not done the wrong thing because the opportunity was wanting, is as guilty as though he had done it."

"That depends on the circumstances. It is virtuous to resist the desire to do wrong, especially when there is an opportunity to act on it. But someone who has not done wrong only because they lacked the opportunity is just as guilty as if they had done it."

642. In order to be acceptable in the sight of God, and to insure our future happiness, is it sufficient not to have done evil?

642. Is it enough to have done no evil to be acceptable to God and secure our future happiness?

"No; it is necessary for each to have done good also, to the utmost limits of his ability; for each of you will have to answer, not only for all the evil he has done, but also for all the good which he has failed to do."

"No. Each person must also do good to the fullest extent of their ability. For each of you will have to answer not only for all the evil you have done, but also for all the good you have failed to do."

643. Are there persons who, through their position, have no possibility of doing good?

643. Are there people whose circumstances make it impossible for them to do good?

"There are none who cannot do some good; the selfish alone find no opportunity of so doing. The mere fact of being in relation with other human beings suffices to furnish the opportunity of doing good, and every day of your lives provides this possibility for every one who is not blinded by selfishness. For doing good is not restricted to the giving of alms, but also comprehends being useful to the full extent of your power, whenever your assistance may be needed."

"Everyone can do some good. Only selfish people find no opportunity to do so. Simply being in contact with other people gives you opportunities to do good. Every day offers these opportunities to everyone who is not blinded by selfishness. Doing good is not limited to giving money to those in need. It also means being as helpful as you can whenever your help is needed."

644. Is it not sometimes the case that the situation in which a man finds himself placed has a good deal to do with leading him into vice and crime?

644. Can a man’s circumstances sometimes play a significant part in leading him into vice and crime?

"Yes, but that situation is itself a part of the trial which has been chosen by his spirit in the state of freedom; he has elected to expose himself to its temptations, in order to acquire the merit of resistance."

"Yes, but that situation is itself part of the trial his spirit chose when it was free. His spirit chose to face its temptations to earn merit by resisting them."

645. When a man is plunged, so to say, in an atmosphere of vice, does not the impulsion to evil become, for him, almost irresistible?

645. When a man is, so to speak, surrounded by vice, doesn't the urge to do evil become almost irresistible to him?

"The impulsion is strong, but not irresistible, for you sometimes find great virtues in an atmosphere of vice. Those who thus remain virtuous in the midst of incitements to evil are spirits who have acquired sufficient strength to resist temptation, and who, while thus testing that strength, fulfil the mission of exercising a beneficial influence on those around them."

"The pressure is strong, but not irresistible. For you sometimes find great virtue in an atmosphere of vice. Those who remain virtuous amid temptations to do evil are spirits who have gained enough strength to resist them. While testing their strength, they also fulfill their mission of benefiting those around them through their influence."

646. Is the meritoriousness of virtuous action measured by the conditions under which that action has been accomplished? In other words, are there different degrees of meritoriousness in doing right?

646. Does the merit of a virtuous act depend on the circumstances in which it was done? In other words, are some acts of doing right more deserving of merit than others?

"The meritoriousness of virtuous action depends on the difficulty involved in it; there would be no merit in doing right without self-denial and effort. God counts the sharing of his morsel of bread by the poor man, as of a higher merit than the giving of his superfluity by the rich one. Jesus told you this in His parable of the widow's mite."

"The merit of a virtuous act depends on how difficult it is. There would be no merit in doing right without sacrifice and effort. God considers it more meritorious for a poor man to share his morsel of bread than for a rich man to give what he does not need. Jesus told you this in his parable of the widow's mite."

647. Is the whole of the law of God contained in the rule of love of the neighbour laid down by Jesus?

647. Is all of God’s law contained in Jesus’s rule to love your neighbor?

"That rule certainly contains all the duties of men to one another; but it is necessary to show them its various applications, or they will continue to neglect them, as they do at the present day. Besides, natural law embraces all the circumstances of life, and the rule you have cited is only a part of it. Men need precise directions; general precepts are too vague, and leave too many doors open to human interpretations."

"That rule certainly contains all the duties people have toward one another. But people need to be shown how to apply it in different situations. Otherwise, they will continue to neglect those duties, as they do today. Besides, natural law covers every circumstance in life. The rule you cited is only one part of it. People need precise guidance. General principles are too vague and leave too much room for human interpretation."

648. What do you think of the division of natural law into ten parts, viz., the laws of adoration, labour, reproduction, preservation, society, equality, liberty, justice, love, and charity?

648. What do you think of dividing natural law into ten parts? These are the laws of worship, work, reproduction, preservation, society, equality, liberty, justice, love, and charity.

"The division of the law of God into ten parts is that of Moses, and may be made to include all the circumstances of life, which is the essential point. You may therefore adopt it, without its being held to have any absolute value, any more than the various other systems of classification which depend on the aspect under which the subject is considered. The last of those parts is the most important; because the law of charity includes all the others, and it is therefore through the observance of this law that mankind advances most rapidly in spiritual life."

"Moses divided the law of God into ten parts. This division can include all the circumstances of life, which is what matters most. You may therefore adopt it without treating it as absolute. Like other systems of classification, it depends on the aspect of the subject being considered. The last of the ten parts is the most important because the law of charity includes all the others. Therefore, by following this law, humanity advances most rapidly in spiritual life."