The Law of Worship

649. In what does adoration consist?

649. What does adoration consist of?

"In the elevation of the thought towards God. Through adoration the soul draws nearer to Him."

"In raising our thoughts toward God. Through adoration, the soul draws closer to him."

650. Is adoration the result of an innate sentiment, or the product of exterior teaching?

650. Is adoration an inborn feeling, or is it learned from others?

"Of an innate sentiment, like the belief in the Divinity. The consciousness of his weakness leads man to bow before the Being who can protect him."

"It comes from an inborn feeling, like belief in God. Awareness of his weakness leads a person to bow before the Being who can protect him."

651. Are there peoples entirely without the sentiment of adoration?

651. Are there peoples who have no sense of adoration at all?

"No; for there never was a people of atheists. All feel that there is, above them, a supreme Being."

"No, because there has never been a people made up of atheists. All feel that a supreme being is above them."

652. May adoration be regarded as having its source in natural law?

652. Can adoration be regarded as arising from natural law?

"It is included in natural law, since it is the result of a sentiment innate in man; for which reason it is found among all peoples, though under different forms."

"It is part of natural law because it arises from a feeling innate in people. For this reason, it is found among all peoples, though in different forms."

653. Are external manifestations essential to adoration?

653. Are outward expressions necessary for worship?

"True adoration is in the heart. In all your actions remember that the Master's eye is always upon you."

"True worship comes from the heart. In everything you do, remember that the Master is always watching you."

—Are external acts of worship useful?

Are outward acts of worship useful?

"Yes, if they are not a vain pretence. It is always useful to set a good example; but those who perform acts of worship merely from affectation and for the sake of appearances, and whose conduct belies their seeming piety, set a bad example rather than a good one, and do more harm than they imagine."

"Yes, if they are not merely for show. It is always useful to set a good example. But some people worship merely to appear religious, while their conduct contradicts their apparent devotion. They set a bad example rather than a good one, and do more harm than they imagine."

654. Does God accord a preference to those who worship Him according to any particular mode?

654. Does God favor those who worship him in a particular way?

"God prefers those who worship Him from the heart, with sincerity, and by doing what is good and avoiding what is evil, to those who fancy they honour Him by ceremonies which do not render them any better than their neighbours.

"God prefers those who worship him sincerely from the heart, doing good and avoiding evil. He prefers them to those who think they honor him through ceremonies that make them no better than their neighbors.

"All men are brothers, and children of God; He calls to Him all who follow His laws, whatever may be the form under which they show their obedience.

"All people are brothers and sisters, and children of God. He calls to him all who follow his laws, no matter how they show their obedience.

"He who has only the externals of piety is a hypocrite; he whose worship is only a pretence, and in contradiction with his conduct, sets a bad example.

"Anyone who only appears devout is a hypocrite. Anyone whose worship is just a pretense and contradicts their conduct sets a bad example.

"He who professes to worship Christ, and who is proud, envious, and jealous, who is hard and unforgiving to others, or ambitious of the goods of earth, is religious with the lips only, and not with the heart. God, who sees all things, will say to him, 'He who knows the truth, and does not follow it, is a hundredfold more guilty in the evil he does than the ignorant savage, and will be treated accordingly in the day of retribution.' If a blind man runs against you as he goes by, you excuse him; but if the same thing is done by a man who sees, you complain, and with reason.

"Someone may claim to worship Christ but be proud, envious, and jealous. He may be harsh and unforgiving toward others, or eager for earthly goods. Such a person is religious in words only, not in his heart. God, who sees everything, will say to him, 'Anyone who knows the truth but does not follow it is a hundred times more guilty of wrongdoing than an ignorant savage. He will be treated accordingly on the day of judgment.' If a blind man bumps into you as he passes, you excuse him. But if a man who can see does the same thing, you complain, and rightly so.

"Do not ask, then, if any form of worship be more acceptable than another; for it is as though you asked whether it is more pleasing to God to be worshipped in one tongue rather than in another. Remember that the hymns addressed to Him can reach Him only through the door of the heart."

“So do not ask whether one form of worship is more acceptable than another. That is like asking whether God prefers to be worshipped in one language rather than another. Remember that hymns addressed to him can reach him only through the door of the heart.”

655. Is it wrong to practise the external rites of a religion in which we do not heartily believe, when this is done out of respect for those with whom we are connected, and in order not to scandalise those who think differently from us?

655. Is it wrong to practice the outward rites of a religion we do not truly believe in? What if this is done out of respect for those close to us and to avoid offending those who believe differently?

"In such a case, as in many others, it is the intention that decides the quality of the act. He whose only aim, in so doing, is to show respect for the belief of others, does no wrong; he does better than the man who turns them into ridicule, for the latter sins against charity. But he who goes through with such practices simply from interested motives, or from ambition, is contemptible in the sight of God and of men. God could not take pleasure in those who only pretend to humiliate themselves before Him, in order to attract the approbation of their fellow-men."

"In this case, as in many others, the intention determines whether the act is right or wrong. Anyone who takes part only to show respect for others' beliefs does no wrong. They do better than someone who ridicules those beliefs, because ridicule is a sin against charity. But anyone who follows such practices only out of self-interest or ambition is contemptible in the eyes of God and others. God cannot be pleased with those who only pretend to humble themselves before him to win the approval of others."

656. Is worship performed in common preferable to individual worship?

656. Is worshiping together better than worshiping alone?

"When those who sympathise in thought and feeling are assembled together, they have more power to attract good spirits to them. It is the same when they are assembled for worshipping God. But you must not therefore conclude that private worship is less acceptable; for each man can worship God in his own thought."

“When people who share the same thoughts and feelings gather together, they have more power to attract good spirits. The same is true when they gather to worship God. But this does not mean that private worship is less acceptable. Each person can worship God in their own thoughts.”

657. Have men who give themselves up to a life of contemplation, doing nothing evil, and thinking only of God, any special merit in His eyes?

657. Do men who devote their lives to contemplation, do no evil, and think only of God have any special merit in his eyes?

"No, for if they do nothing evil, they do nothing good; and besides, not to do good is, in itself, evil. God wills that His children should think of Him; but He does not will that they should think only of Him, since He has given men duties to discharge upon the earth. He who consumes his life in meditation and contemplation does nothing meritorious in the sight of God, because such a life is entirely personal and useless to mankind; and God will call him to account for the good he has failed to do." (640.)

"No, because if they do nothing evil, they also do nothing good. Besides, failing to do good is itself evil. God wants his children to think of him. But he does not want them to think only of him, since he has given people duties on earth. A person who spends his life in meditation and contemplation does nothing worthy in God's sight. Such a life is entirely personal and useless to humanity. And God will hold him accountable for the good he failed to do." (640.)

658. Is prayer acceptable to God?

658. Does God accept prayer?

"Prayer is always acceptable to God when dictated by the heart, for the intention is everything in His sight; and the prayer of the heart is preferable to one read from a book, however beautiful it may be, if read with the lips rather than with the thought. Prayer is acceptable to God when it is offered with faith, fervour, and sincerity; but do not imagine that He will listen to that of the vain, proud, or selfish man, unless it be offered as an act of sincere repentance and humility."

"Prayer is always acceptable to God when it comes from the heart. For in his eyes, intention is everything. Prayer from the heart is better than a prayer read from a book, however beautiful. That is, it is better if the words are spoken without thought. Prayer is acceptable to God when offered with faith, passion, and sincerity. But do not imagine that he will listen to the prayer of a vain, proud, or selfish person. He will listen only if that prayer is an act of sincere repentance and humility."

659. What is the general character of prayer?

659. What is the general nature of prayer?

"Prayer is an act of adoration. To pray to God is to think of Him, to draw nearer to Him, to put one's self in communication with Him. He who prays may propose to himself three things: to praise, to ask, and to thank."

"Prayer is an act of worship. To pray to God is to think of him, draw closer to him, and communicate with him. A person may pray for three reasons: to praise, to ask, and to give thanks."

660. Does prayer make men better?

660. Does prayer make people better?

"Yes; for he who prays with fervour and confidence has more strength for withstanding the temptations of evil, and for obtaining from God the help of good spirits to assist him in so doing. Such help is never refused when asked for with sincerity."

"Yes, because anyone who prays with passion and confidence has more strength to resist the temptations of evil. They can also obtain God's help through good spirits who assist them in resisting evil. Such help is never refused when it is requested sincerely."

—How is it that persons who pray a great deal are sometimes very unamiable, jealous, envious, and harsh, wanting in benevolence and forbearance, and even extremely vicious?

Why are people who pray a great deal sometimes unkind, jealous, envious, and harsh? Why do they lack kindness and patience, and even behave in extremely wicked ways?

"What is needed is not to pray a great deal, but to pray aright. Such persons suppose that all the virtue of prayer is in its length, and shut their eyes to their own defects. Prayer, for them, is an occupation, a means of passing their time, but not a study of themselves. In such cases, it is not the remedy that is inefficaceous, but the mode in which it is employed."

"What matters is not praying a great deal, but praying properly. Such people believe that the value of prayer lies entirely in its length, and they ignore their own faults. For them, prayer is an activity, a way to pass the time, but not a study of themselves. In such cases, the remedy is not ineffective. The problem is how it is used."

661. Is there any use in asking God to forgive us our faults?

661. Is there any point in asking God to forgive our faults?

"God discerns the good and the evil: prayer does not hide faults from His eyes. He who asks of God the forgiveness of his faults, obtains that forgiveness only through a change of conduct. Good deeds are the best prayers, for deeds are of more worth than words."

"God sees both good and evil. Prayer does not hide our faults from his sight. Those who ask God to forgive their faults receive forgiveness only by changing their behavior. Good deeds are the best prayers because deeds are worth more than words."

662. Is there any use in praying for others?

662. Does praying for others do any good?

"The spirit of him who prays exercises an influence through his desire to do good. By prayer, he attracts to himself good spirits who take part with him in the good he desires to do."

"The spirit of the person who prays has an influence through the desire to do good. Through prayer, that person attracts good spirits who help with the good they wish to do."

We possess in ourselves, through our thought and our will, a power of action that extends far beyond the limits of our corporeal sphere. To pray for others is an act of our will. If our will be ardent and sincere, it calls good spirits to the aid of the party prayed for, and thus helps him by the suggestion of good thoughts, and by giving him the strength of body and of soul which he needs. But, in his case also, the prayer of the heart is everything; that of the lips is nothing.

Through our thoughts and our will, we have the power to act far beyond the limits of our physical bodies. Praying for others is an act of will. If our will is fervent and sincere, it calls good spirits to help the person we pray for. They help by suggesting good thoughts and giving that person the strength of body and soul they need. But here too, prayer from the heart is everything. Prayer from the lips is nothing.

663. Can we, by praying for ourselves, avert our trials, or change their nature?

663. Can we avoid our trials or change their nature by praying for ourselves?

"Your trials are in the hands of God, and there are some of them that must be undergone to the very end; but God always takes account of the resignation with which they are borne. Prayer calls to your help good spirits who give you strength to bear them with courage, so that they seem to you less severe. Prayer is never useless when it is sincere, because it gives you strength, which is, of itself, an important result. 'Heaven helps him who helps himself,' is a true saying. God could not change the order of nature at the various contradictory demands of His creatures; for what appears to be a great misfortune to you, from your narrow point of view, and in relation to your ephemeral life on the earth, is often a great blessing in relation to the general order of the universe; and, besides, of how many of the troubles of his life is man himself the author, through his shortsightedness or through his wrong-doing! He is punished in that wherein he has sinned. Nevertheless, your reasonable requests are granted more often than you suppose. You think your prayer has not been heeded, because God has not worked a miracle on your behalf; while, in fact, He has really assisted you, but by means so natural that they seem to you to have been the effect of chance or of the ordinary course of things. And, more often still, He suggests to your minds the thought of what you must do in order to help yourselves out of your difficulties."

"Your trials are in God's hands, and some must be endured to the very end. But God always takes into account how willingly you accept them. Prayer brings good spirits to your aid. They give you strength to bear your trials with courage, so that they seem less severe. Sincere prayer is never useless, because it gives you strength. That alone is an important result. 'Heaven helps those who help themselves' is a true saying. God could not change the order of nature to meet the conflicting demands of his creatures. What seems a great misfortune to you may often be a great blessing in the overall order of the universe. You see it from a narrow point of view, in relation to your brief life on earth. Besides, how many of life's troubles do people cause themselves through shortsightedness or wrongdoing! They are punished in the very way they have sinned. Nevertheless, your reasonable requests are granted more often than you suppose. You think God has not heard your prayer because he has not worked a miracle for you. In fact, he has helped you, but through means so natural that they seem like chance or ordinary events. Even more often, he puts thoughts in your mind about what you must do to overcome your difficulties yourselves."

664. Is it useful to pray for the dead, and for suffering spirits, and, if so, in what way can our prayers soften or shorten their sufferings? Have they the power to turn aside the justice of God?

664. Is it useful to pray for the dead and for suffering spirits? If so, how can our prayers ease or shorten their suffering? Can prayers turn aside God's justice?

"Prayer can have no effect upon the designs of God; but the spirit for whom you pray is consoled by your prayer, because you thus give him a proof of interest, and because he who is unhappy is always comforted by the kindness which compassionates his suffering. On the other hand, by your prayer, you excite him to repentance, and to the desire of doing all that in him lies to become happy; and it is in this way that you may shorten the term of his suffering, provided that he, on his side, seconds your action by that of his own will. This desire for amelioration, excited by your prayer in the mind of the suffering spirit, attracts to him spirits of higher degree, who come to enlighten him, console him, and give him hope. Jesus prayed for the sheep that have gone astray; thereby showing you that you cannot, without guilt, neglect to do the same for those who have the greatest need of your prayers."

"Prayer cannot change God's plans. But the spirit you pray for is comforted because your prayer shows that you care. Unhappy people are always comforted by kindness from those who feel compassion for their suffering. Your prayer also encourages the spirit to repent and do everything he can to become happy. In this way, you may shorten his suffering, provided he also acts of his own will. Your prayer awakens this desire to improve in the suffering spirit. This desire attracts higher spirits, who come to enlighten him, comfort him, and give him hope. Jesus prayed for the sheep who had gone astray. He showed you that you would be guilty if you neglected to pray for those who need your prayers most."

665. What is to be thought of the opinion which rejects the idea of praying for the dead because it is not prescribed in the gospel?

665. What should we think of the view that rejects praying for the dead because the gospel does not prescribe it?

"Christ has said, to all mankind, 'Love one another.' This injunction implies, for all men, the duty of employing every possible means of testifying their affection for each other; but without entering into any details in regard to the manner of attaining that end. If it be true that nothing can turn aside the Creator from applying, to every action of every spirit, the absolute justice of which He is the type, it is none the less true that the prayer you address to Him, on behalf of a suffering spirit for whom you feel affection or compassion, is accepted by Him as a testimony of remembrance that never fails to bring relief and consolation to the sufferer. As soon as the latter manifests the slightest sign of repentance, but only then, help is sent to him; but he is never allowed to remain in ignorance of the fact that a sympathising heart has exerted itself on his behalf, and is always left under the consoling impression that this friendly intercession has been of use to him. Thus your intervention necessarily induces a feeling of gratitude and affection, on his part, to the friend who has given him this proof of kindness and of pity; and the mutual affection enjoined upon all men by Christ will thereby have been developed or awakened between you and him. Both of you will thus have obeyed the law of love and union imposed on all the beings of the universe; that Divine law which will usher in the reign of unity that is the aim and end of a spirit's education."¹⁵

"Christ said to all humanity, 'Love one another.' This command means that everyone must use every possible means to show affection for one another. But it gives no details about how to do this. It is true that nothing can prevent the Creator from applying absolute justice to every action of every spirit. He is the model of that justice. But it is also true that he accepts your prayer for a suffering spirit you love or pity. He accepts it as a sign that you remember the spirit. This never fails to bring the sufferer relief and comfort. As soon as the spirit shows the slightest sign of repentance, but only then, help is sent. But the spirit is always made aware that a compassionate heart has acted on his behalf. He is always left with the comforting impression that this friendly prayer has helped him. Your intervention therefore leads him to feel gratitude and affection for the friend who showed him kindness and pity. In this way, the mutual affection Christ commanded of everyone will be awakened or strengthened between you and him. Both of you will have obeyed the law of love and union imposed on all beings in the universe. This divine law will bring about the reign of unity that is the goal and purpose of a spirit's education."¹⁵

666. May we pray to spirits?

666. Can we pray to spirits?

"You may pray to good spirits as being the messengers of God, and the executants of His will; but their power, which is always proportioned to their elevation, depends entirely on the Master of all things, without whose permission nothing takes place. For this reason, prayers addressed to them are only efficaceous if accepted by God."

"You may pray to good spirits because they are God's messengers and carry out his will. But their power depends entirely on the Master of all things. Their power is always proportional to their spiritual advancement, and nothing happens without God's permission. For this reason, prayers to good spirits are effective only if God accepts them."

667. How is it that polytheism, although it is false, is nevertheless one of the most ancient and wide-spread of human beliefs?

667. Why is polytheism, although false, one of the oldest and most widespread human beliefs?

"The conception of the unity of God could only be, in the mind of man, the result of the development of his ideas. Incapable, in his ignorance, of conceiving of an immaterial being, without a determinate form, acting upon matter, man naturally attributed to Him the attributes of corporeal nature, that is to say, a form and a face; and thenceforth everything that appeared to surpass the proportions of an ordinary human intelligence was regarded by him as a divinity. Whatever he could not understand was looked upon by him as being the work of a supernatural power; and, from that assumption, to the belief in the existence of as many distinct powers as the various effects which he beheld but could not account for, there was but a step. But there have been, in all ages, enlightened men who have comprehended the impossibility of the world's being governed by this multitude of powers, without a supreme over-ruling direction, and who have thus been led to raise their thought to the conception of the one sole God."

"The idea of one God could only arise as human thought developed. In their ignorance, people could not imagine an immaterial being without a definite form acting on matter. So they naturally gave God physical attributes, including a form and a face. They then regarded anything that seemed to exceed ordinary human intelligence as a divinity. They saw whatever they could not understand as the work of a supernatural power. From there, it was only a short step to believing in a separate power for each unexplained effect they observed. But in every age, enlightened people have understood that the world could not be governed by so many powers without supreme direction. This understanding led them to conceive of one sole God."

668. As phenomena attesting the action of spirits have occurred in all ages of the world, and have thus been known from the earliest times, may they not have helped to induce a belief in the plurality of gods?

668. Phenomena showing the action of spirits have occurred in every age and have been known since the earliest times. Could they have helped give rise to the belief in many gods?

"Undoubtedly; for, as men applied the term god to whatever surpassed humanity, spirits were, for them, so many gods. For this reason, whenever a man distinguished himself among all others by his actions, his genius, or an occult power incomprehensible by the vulgar, he was made a god of, and was worshipped as such after his death." (603).

"Undoubtedly. People used the term god for anything beyond human abilities, so spirits were gods to them. For this reason, a man was made a god and worshipped after his death if he stood out above all others. He might have stood out through his actions, his genius, or an occult power that ordinary people could not understand." (603).

The word god, among the Ancients, had a wide range of meaning. It did not, as in our days, represent the Master of Nature, but was a generic term applied to all beings who appeared to stand outside of the pale of ordinary humanity; and, as the manifestations that have since been known as "spiritist" had revealed to them the existence of incorporeal beings acting as one of the elementary powers of nature, they called them gods, just as we call them spirits. It is a mere question of words; with this difference, however, that, in their ignorance, purposely kept up by those whose interests it served, they built temples and raised altars to them, making them offerings which became highly lucrative for the persons who had charge of this mode of worship; whereas, for us, spirits are merely creatures like ourselves, more or less advanced, and having cast off their earthly envelope. If we carefully study the various attributes of the Pagan divinities, we shall easily recognise those of the spirits of our day, at every degree of the scale of spirit-life, their physical state in worlds of higher advancement, the part taken by them in the things of the earthly life, and the various properties of the perispirit.

The word god had a wide range of meanings among the Ancients. It did not mean the Master of Nature, as it does today. It was a general term for all beings who seemed to stand outside ordinary humanity. Manifestations later known as "spiritist" had revealed the existence of incorporeal beings. These beings acted as one of the basic powers of nature. The Ancients called them gods, just as we call them spirits. It is simply a question of words, though there is one difference. In their ignorance, the Ancients built temples and raised altars to these beings. That ignorance was deliberately maintained by those who benefited from it. The Ancients made offerings that became highly profitable for those in charge of this worship. For us, however, spirits are simply creatures like ourselves, more or less advanced, who have shed their earthly bodies. If we carefully study the various attributes of the Pagan gods, we will easily recognize those of spirits today. We will find spirits at every level of spirit-life, their physical state in more advanced worlds, and their role in earthly life. We will also recognize the various properties of the perispirit.

Christianity, in bringing its Divine light to our world, has taught us to refer our adoration to the only object to which it is due. But it could not destroy what is an element of nature; and the belief in the existence of the incorporeal beings around us has been perpetuated under various names. Their manifestations have never ceased; but they have been diversely interpreted, and often abused under the veil of mystery beneath which they were kept. While religion has regarded them as miracles, the incredulous have looked upon them as jugglery; but, at the present time, thanks to a more serious study of the subject, carried on in the broad daylight of scientific investigation, the doctrine of spirit-presence and spirit-action, stripped of the superstitious fancies by which it had been obscured for ages, reveals to us one of the sublimest and most important principles of nature.

Christianity brought its divine light to our world. It taught us to direct our worship to the only one who deserves it. But it could not destroy something that is part of nature. Belief in the existence of the spirits around us has continued under various names. Their manifestations have never stopped. But people have interpreted them in different ways and often misused them under a veil of mystery. Religion has regarded them as miracles, while skeptics have seen them as tricks. Today, however, the subject is being studied more seriously and openly through scientific investigation. As a result, the doctrine of spirit-presence and spirit-action has been freed from the superstitious fantasies that obscured it for ages. It now reveals to us one of the most sublime and important principles of nature.

669. The custom of offering human sacrifices dates from the remotest antiquity. How can mankind have been led to believe that such an enormity could be pleasing to God?

669. The custom of offering human sacrifices dates back to ancient times. How could people have come to believe that such a monstrous act could please God?

"In the first place, through their not having comprehended God as being the source of all goodness. Among primitive peoples, matter predominates over spirit. Their moral qualities not being yet developed, they give themselves up to the instincts of brutality. In the next place, the men of the primitive periods naturally considered that a living creature must be much more valuable in the sight of God than any merely material object; and this consideration led them to immolate, to their divinities, first animals, and afterwards men, because, according to their false ideas, they thought that the value of a sacrifice was proportioned to the importance of the victim. In your earthly life, when you wish to offer a present to any one, you select a gift, the costliness of which is proportioned to the amount of attachment or consideration that you desire to testify to the person to whom you offer it. It was natural that men who were ignorant of the nature of the Deity should do the same."

"First, they did not understand that God is the source of all goodness. Among primitive peoples, matter dominates spirit. Their moral qualities are not yet developed, so they give in to brutal instincts. Second, people in primitive times naturally thought that God must value a living creature much more than a material object. This led them to sacrifice first animals and then humans to their gods. Their mistaken belief was that a sacrifice's value depended on the importance of the victim. In your earthly life, when you want to give someone a present, you choose its cost according to how much affection or respect you want to show. It was natural for people who did not understand the nature of God to do the same."

—The sacrificing of animals, then, preceded that of human beings?

So, were animals sacrificed before humans?

"Such was undoubtedly the case."

"That was certainly the case."

—According to this explanation, the custom of sacrificing human beings did not originate in mere cruelty?

According to this explanation, the practice of human sacrifice did not arise from cruelty alone?

"No; but in a false idea as to what would be acceptable to God. Look, for instance, at the story of Abraham. In later times men have still farther debased this false idea by immolating their enemies, the objects of their own personal animosity. But God has never exacted sacrifices of any kind; those of animals, no more than those of men. He could not be honoured by the useless destruction of His own creations."

“No, but in a false idea of what would be acceptable to God. Look, for example, at the story of Abraham. In later times, people further corrupted this false idea by sacrificing their enemies, whom they personally hated. But God has never demanded sacrifices of any kind, whether of animals or humans. He could not be honored by the needless destruction of his own creations.”

670. Have human sacrifices, when offered with a pious intention, ever been pleasing to God?

670. Have human sacrifices ever pleased God when offered with sincere religious devotion?

"No, never; but God always weighs the intention which dictates any act. Men, being ignorant, may have believed that they were performing a laudable deed in immolating their fellow-beings; and, in such a case, God would accept their intention, but not their deed. The human race, in working out its own amelioration, naturally came to recognise its error, and to abominate the idea of sacrifices that ought never to have entered into enlightened minds. I say 'enlightened,' because, however dense the veil of materiality in which they were enveloped, their free-will sufficed, even then, to give them a glimmering perception of their origin and their destiny, and many among them already understood, by intuition, the wickedness they were committing, but which they none the less accomplished for the gratification of their passions."

"No, never. But God always weighs the intention behind an act. In their ignorance, people may have believed they were doing a praiseworthy thing by sacrificing their fellow human beings. In such a case, God would accept their intention, but not their deed. As humanity worked toward its own improvement, it naturally came to recognize its error. People came to abhor the idea of sacrifices, which should never have entered enlightened minds. I say 'enlightened' because, even though they were surrounded by a dense veil of materiality, they had free will. This alone gave them a faint awareness of their origin and destiny. Many already understood, by intuition, the evil they were committing. But they committed it nonetheless to satisfy their passions."

671. What should be thought of the wars styled "religious?" The sentiment that induces a nation of fanatics to exterminate the greatest possible number of those who do not share their belief, with a view to rendering themselves acceptable to God, would seem to proceed from the same source as that which formerly led them to immolate their fellow-creatures as sacrifices.

671. What should we think of wars called "religious?" A nation of fanatics may try to please God by killing as many people as possible who do not share its beliefs. This impulse seems to come from the same source as the one that once led them to sacrifice their fellow human beings.

"Such wars are stirred up by evil spirits; and the men who wage them place themselves in direct opposition to the will of God, which is, that each man should love his brother as himself. Since all religions, or rather all peoples, worship the same God, whatever the name by which they call Him, why should one of them wage a war of extermination against another, simply because its religion is different, or has not yet reached the degree of enlightenment arrived at by the aggressor? Not to believe the word of Him who was sent by God and animated by His spirit is excusable on the part of peoples who neither saw Him nor witnessed the acts performed by Him; and, at all events, how can you hope that they will hearken to His message of peace, when you try to force it upon them by fire and sword? It is true that they have to be enlightened, and that it is your duty to endeavour to teach them the doctrine of Christ; but this must be done by persuasion and gentleness; not by violence and bloodshed. The greater number among you do not believe in the communication we have with certain mortals; how could you expect that strangers should believe your assertions in regard to this fact, if your acts belied the doctrine you profess?"

"Such wars are stirred up by evil spirits. Those who wage them directly oppose God's will, which is that everyone should love their neighbor as themselves. All religions, or rather all peoples, worship the same God, whatever name they call him. So why should one people wage a war of extermination against another simply because its religion is different? Or because its religion has not yet reached the same level of enlightenment as the aggressor's? Some peoples neither saw the one God sent nor witnessed his acts. It is excusable for them not to believe the words of the one God sent and filled with his spirit. In any case, how can you expect them to listen to his message of peace when you try to force it on them by fire and sword? They do need to be enlightened, and it is your duty to try to teach them Christ's doctrine. But you must do this through persuasion and gentleness, not violence and bloodshed. Most of you do not believe that we communicate with certain mortals. So how could you expect strangers to believe your claims about this communication if your actions contradict the doctrine you profess?"

672. Was the offering of the fruits of the earth more acceptable in the sight of God than the sacrificing of animals?

672. Was offering crops more acceptable to God than sacrificing animals?

"It must evidently be more agreeable to God to be worshipped by the offering of the fruits of the earth, than by that of the blood of victims. But I have already answered your question in telling you that God's judgment is directed to the intention, and that the outward fact is of little importance in His sight. A prayer, sent up from the depths of the heart, is a hundredfold more agreeable to God than all the offerings you could possibly make to Him. I repeat it, the intention is everything; the fact, nothing."

"It is clear that God must be more pleased by offerings of crops than by the blood of sacrificial victims. But I have already answered your question. I told you that God judges the intention, and the outward act matters little to him. A prayer from the depths of the heart pleases God a hundred times more than any offerings you could make. I repeat, the intention is everything. The act is nothing."

673. Might not these offerings be rendered more agreeable to God by consecrating them to the relief of those who lack the necessaries of life, and, in that case, might not the sacrificing of animals, accomplished in view of a useful end, be as meritorious as it is the reverse when subserving no useful end, or profiting only to those who are in need of nothing? Would there not be something truly pious in consecrating to the poor the first-fruits of all that God grants to us upon the earth?

673. Might these offerings be more pleasing to God if they were used to help people who lack life’s necessities? If so, might sacrificing animals for a useful purpose be meritorious? Would it not be just as wrong when it serves no useful purpose or benefits only those who need nothing? Would it not be truly pious to give the poor the first fruits of all that God gives us on earth?

"God always blesses those who do good; to succour the poor and afflicted is the best of all ways of honouring Him. I do not mean to say that God disapproves of the ceremonies you employ in praying to Him; but a good deal of the money thus spent might be more usefully employed. God loves simplicity in all things. The man who attaches more importance to externals than to the heart is a narrow-minded spirit; how, then, could it be possible for God to regard a form as of any importance in comparison with the sentiment of which it is the expression?"

"God always blesses those who do good. Helping the poor and suffering is the best way to honor him. I do not mean that God disapproves of the ceremonies you use when praying to him. But much of the money spent on them could be put to better use. God loves simplicity in all things. A person who values outward forms more than what is in the heart is narrow-minded. How, then, could God consider a form important compared with the feeling it expresses?"