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A collection of spiritist prayers Joana d.Arc, 11/ 03/ 2014)

Theme: for the enimies of Spiritism.
Source: The Gospel according to Spiritism, XXVIII: 50 to 52.

FOR THE ENEMIES OF SPIRITISM
50. Blessed are the meek: for they shall inherit the Earth.
Blessed are they which are persecuted for righteousness' sake: for theirs is the Kingdom of Heaven. Blessed
are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My
sake. Rejoice, and be exceeding glad: for great is your reward in Heaven: for so persecuted they the prophets
which were before you (Matthew, 5: 5 & 10-12).
And fear not them which kill the body, but are not able to kill the soul but rather fear him which is able to
destroy both soul and body in hell (Matthew, 10:28).

51. PREFACE - Of all the liberties, the most inviolable is that of thought, which includes the liberty of
conscience. To cast a curse against those who do not think as we do is to demand that liberty for ourself but refuse
it to others, which is a violation of the first commandment of Jesus, which is that of charity and love towards one's
neighbour. To persecute others for the beliefs they profess is to attack the most sacred right of Man, which is to
believe whatever he wishes and to worship God as he sees fit. To compel him to practise exterior acts similar to
those we ourselves practise is to show that we are more attached to the form than the essence and to appearances
rather than conviction. Forced renouncement will never produce faith. It can only make hypocrites. It is an abuse of
material power, which does not prove the truth. Truth is sure of itself, it convinces and does not pursue, because
there is no need.
Spiritism is an opinion, a belief; even if it were a religion, why should its adepts not have the liberty to call
themselves Spiritists, as do the Catholics, the Jews and the Protestants, or the participants of this or that
philosophical doctrine, of this or that economic order? A belief is either true or false. If it is false it will fall by itself,
seeing that error cannot stand up against truth when intelligences are enlightened; and if it is true then persecution
will not make it become false.
Persecution is the baptism of all new ideas that ore great and just. it grows with the development and the
importance of the idea. The fury and wrath of its enemies are in direct proportion to the fear it inspires. This is the
reason why Christianity was persecuted in the past, and why Spiritism is today, with the difference however that the
former was persecuted by the Pagans and the latter by Christians. It is true that the time of bloody persecutions is
now past; nevertheless, if today they no longer kill the body, then they torture the soul; attacking it even in its most
intimate sentiments, in its most dear affections. Families are divided, exciting mothers against daughters, wives
against husbands. Even physical violence is not absent, the body being attacked through the lack of material
necessities by taking people away from their means of livelihood, thereby attacking the believer through hunger
(See chapter 23, items & subsequent).
Spiritists do not be upset by the blows that are hurled at you because they are the proof that you have the
truth. If this were not so they would leave you in peace and not attack you. It is a test for your faith, since it is
through your courage, resignation and perseverance that God will recognise you as being one of His faithful
servants, on whom He is counting as from today, to give to each one the part that rests with them according to their
works.
Following the example of the first Christians, carry your cross with dignity. Believe in the words of Christ
when He said: "Blessed are those who suffer persecution for the love of justice, for theirs is the Kingdom of
Heaven. Do not be afraid of those who kill the body, for they cannot kill the soul." He also said: "Love your
enemies; do good to those who do you evil and pray for those who persecute you." Show yourselves to be true
disciples and that your doctrine is good by doing what He said and did.
The persecution will not last for long. Await with patience for the coming of the dawn, since the morning star
is already appearing on the horizon (See chapter 24, items 13 & subsequent).

52. PRAYER
Lord, You have said to us through the lips of Jesus, Your Messiah, "Blessed are those who suffer
persecution for love of justice; forgive your enemies; pray for those who persecute you."
And He gave us an example of this by praying for His tormentors.

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Following this example, 0 Lord, we beg Your mercy for those who despise Your most sacred precepts, which
are the only ones capable of bringing peace to this world and the next. As did Christ, we also say: "Forgive them,
Father, for they know not what they do."
Give us strength to support with patience and resignation their mockery, insults, slander and persecutions as
a test of our faith and humility; free us from all idea of reprisals, seeing that the hour of justice comes to all, and we
await it submitting ourselves to Your holy Will.

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AS SUGGESTED LET US READ IN THE CHAPTER XXIV: ITEMS 13 A 16:
THE COURAGE OF FAITH
13. Whosoever therefore shall confess me before men, him will I confess alsobefore My Father which is in
Heaven. But whosoever shall deny me before men, him will I also deny before My Father which is in Heaven
(Matthew, 10: 32& 33).

14. For whosoever shall be ashamed of me and my words, of him shall the Son of Man be ashamed, when
He shall come in His own glory, and in His Father's, and of the holy angels (Luke, 9.. 26).

15. To have the courage of one's beliefs has always been held in great esteem by mankind.
This is because there is merit in facing dangers, persecutions, contradictions and even simple,sarcasms, to
which all those who openly proclaim their ideas are almost always exposed, especially when those ideas are not to
the general liking. Here as in everything, the merit is in proportion to the circumstances and the importance of the
result. There is always weakness in drawing back fromthe consequences entailed by opinions, and in denying
them. But there are some cases in which this constitutes an act of cowardice as great as the one committed by
fleeing from the moment of battle.
Jesus denounced this kind of cowardice from the particular point of view of His doctrine, by saying that if
anyone was ashamed of His words then He too would be ashamed of them; that He would disown the person who
repudiated Him and would only acknowledge before the Father, Who is in Heaven, those who publicly acknowledge
Him. In other words those who are afraid to confess themselves as disciples of truth are not worthy to be admitted
into the kingdom of truth. In this way they will lose the advantages of faith, because it is a selfish faith which they
keep for themselves, hiding it for fear of the prejudice they may come to suffer in the world. Meanwhile those who
put truth above all material interests and openly proclaim it, are working both for their own future and for that of
others.

16. This is how it will be for the followers of Spiritism, because the Doctrine they profess is nothing more than
the development and application of the Gospel teachings. Christ's words were also directed to them. They plant on
Earth what will be harvested in the Spiritual world; and it isthere that they will gather all the fruits of their courage
and weaknesses.
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CONSIDERATIONS:
The enemies of Spiritism are based on the idea that they are to the truth, but the truth is relative and is not the
mass of dogmas or theological concepts, but in following Jesus and the Laws of God , if Jesus brought to us from
our Heavenly Father the doctrine of love and Spiritism endorse the doctrine of Jesus as the most perfect that man
has ever received what evil has Spiritism to receive the discomfort of the misinterpreted men of the spiritual
doctrine that is accepted by the use of reason by the majority.
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LET US COMPARE THE DOCTRINE DOGMATIC WITH THE SPIRITIST DOCTRINE EXPLAINED IN BOOK
POSTHUMOUS WORKS':
4 - Dogmatic Doctrine
The soul, independent of matter, is created in the occasion of the birth of the being; survives and retains
the individuality after death; since that time, has irrevocably determined his fate; nulls are any of his further
progress; it will therefore be for all eternity, intellectually and morally, what it was during life. Being the evil ones
doomed to perpetual and irremissible punishment in hell follows them all completely useless repentance; thus
appears that God refuses to grant them the opportunity to repair the harm they have done. The good are rewarded

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with the sight of God and everlasting contemplation in Heaven. The cases that might merit Heaven or Hell for all
eternity, are left to the decision and judgment of fallible men, to whom is given the power to acquit or condemn.
(NOTE - If to this final proposition one objected that God judges ultimately, it may be asked what value is the
decision rendered by men, since it can be invalidated.)
Final and absolute separation of the damned and the elect. Uselessness of moral aid and consolation for
those convicted. Creating angels or exempt privileged souls of all work to reach perfection, etc. Etc.
Consequences - This doctrine leaves unresolved the following serious problems:
1 From whence come innate, intellectual and moral dispositions, which make men to be born good or bad,
smart or dumb?
2 What is the fate of children who die at a young age? Why do they go for a blessed life without the work that
others are subject to for many years? Why are rewarded without being able to do good, or are deprived of perfect
happiness, without having done evil?
3 What sort of fate for cretins and idiots who are unaware of their actions?
4 Where the justice of misery and disease from birth, since it does not result from any act of this life?
5 What is the fate of wildlife and all that necessarily die in the state of moral inferiority that were posed by
nature itself, if it is not given to progress further?
6 Why did God create more favored souls than others?
7 Why He calls to himself prematurely souls which could have bettered themselves, if they lived longer, since
it is not allowed to progress after death?
8 Why did God create angels in a state of perfection without work, while other creatures are subjected to the
rudest trials that they may be more likely to succumb than to come out victorious, etc.Etc?
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5 - SPIRITIST DOCTRINE:
The intelligent principle independent of matter. The individual soul pre-exists and survives the body. The
starting point or origin is the same for all souls, without exception; all are created simple and ignorant and subject to
indefinite progress. Nothing of privileged and more favored creatures than others. Angels are beings who reached
perfection, after they have passed, like all other creatures, by all degrees of inferiority. Souls or spirits progress
more or less rapidly, through the use of free will, through work and goodwill.
The spiritual life is the normal life; bodily life is a temporary phase of life of the Spirit, which during it, it dresses
itself with a material wrap that undresses at death.
The Spirit progresses in body condition and spiritual state. The physical state is necessary to the Spirit, until it
may reach up a certain degree of perfection. He then develops himelf by the work that he is submitted by his own
needs and acquires special pratical knowledge. Being insufficient a sole bodily existence for one to acquire all
perfections, one redresses a body as many times as needed and increasingly embodied with the progress that has
realized in his previous existences and spiritual life. When in a world achieves everything that can get there, leave it
to go to other worlds , intellectually and morally more advanced , lesser and lesser materialy, and so on, up to the
perfection that is susceptible a creature .
The blissful state of spirits or unblisful is inherent in their moral advancement; the punishment that they may
suffer is the consequence of their hardening in the evil, so that with the endurance in evil, they punish themselves;
but the door of repentance is never closed to them and they can if they want return to the path of goodness and
return with time to all the progresses.
Children who die at an early age may be more or less advanced spirits, because they already had some other
existences in which they have done good or commited bad actions. Death does not absolve them of the tests that
they have to suffer and, in due time, they return to a new life on Earth, or in the higher worlds, as the degree of
elevation that they have reached.
The soul of cretins and idiots is the same nature as any other incarnate; they have often great intelligence;
suffer from the deficiency of the means available to enter into relationship with their fellow being, as the mute
suffering because they can not speak. It is because they abused the intelligence in preterit existences and
voluntarily accepted the situation of powerlessness to use it in order to expiate the evil they practiced etc.Etc.


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Let us see some spiritist conclusions in the Spirits Book Part IV chapter, II:
Conclusion,II
Spiritism is the most formidable opponent of materialism, and it is therefore not surprising that it should have
the materialists for adversaries; but as materialism is a doctrine which many of those who hold it hardly dare to
avow, they cover their opposition with the mantle of reason and science, Their shafts are especially aimed at the
marvellous and the supernatural, which they deny; and as, according to them, Spiritism is founded on the
marvellous and the supernatural, they declare that it can be nothing more than a ridiculous delusion.
Strange to say, some of those who are most incredulous in regard to Spiritism deny the possibility of its
phenomena in the name of religion, of which they often know as little as they do of Spiritism. They do not reflect
that, in denying, without restriction, the possibility of the "marvellous" and the "supernatural," they deny religion, for
religion is founded on revelation and miracles; and what is revelation if not extra-human communications? All the
sacred writers, from Moses downwards, have spoken of this order of communications. And what are miracles if not
facts of a character emphatically marvellous and super-natural, since they are, according to liturgical acceptation,
derogations from the laws of nature, so that, in rejecting the marvellous and the supernatural, they reject the very
basis of all religions ? But it is not from this point of view that we have to consider the subject. Belief in spirit-
manifestation does not necessarily settle the question of miracles; that is to say, whether God does, or does not, in
certain cases, derogate from the eternal laws that regulate the universe; it leaves, in regard to this question, full
liberty of belief to all. Spiritism says, and proves, that the phenomena on which it is based are supernatural only in
appearance, that they only appear to some persons to be such, because they are unusual, and out of the pale of
facts hitherto known; and that they are no more supernatural than all the other phenomena which the science of the
present day is explaining, though they appeared to be "miraculous" in the past. All spiritist phenomena, without
exception, are the consequence of general laws; they reveal to us one of the powers of nature, a power hitherto
unknown, or rather that has not hitherto been understood, but which observation shows us to be included in the
scheme of things. Spiritism, therefore, is founded less on the marvellous and the supernatural than is religion itself;
and those who attack it on this score do so because they know not what it really is. As for those who oppose it in
the name of science, we say to them, be they ever so learned, "If your science, which has taught you so many
things, has not taught you that the domain of nature is infinite, you are scientific to very little purpose."

Conclusion, III
You say that you wish to cure your age of a malady of credulity that threatens to invade the world. Would you
prefer to see the world invaded by the incredulity that you seek to propagate? Is it not to the absence of all belief
that are to be attributed the relaxing of familyties and the greater part of the disorders that are undermining society?
By demonstrating the existence and immortality of the soul, Spiritism revives faith in the future, raises the courage
of those who are depressed, and enables us to bear the vicissitudes of life with resignation. Do you call this an
evil? Two doctrinal theories are offered for our acceptance; one of them denies the existence of a future life, the
other proclaims and proves it; one of them explains nothing, the other explains everything, and, by so doing,
appeals to our reason; one of them is the justification of selfishness, the other gives a firm basis to justice, charity,
and the love of one's fellow-creatures; one of them shows only the present and annihilates all hope, the other
consoles us by showing the vast field of the future; which of the two is the more pernicious?
There are some, among the most sceptical of our opponents, who give themselves out as apostles of
fraternity and progress; but fraternity implies disinterestedness and abnegation of one's own personality, and by
what right do you impose such a sacrifice on him to whom you affirm that, when be is dead, everything will be over
for him, that soon, perhaps to-morrow, he will be nothing more than a worn-out machine, out of gear, and thrown
aside as so much rubbish? Why, in that case, should he impose on himself any privation ? Is it not more natural
that he should resolve to live as agreeably as possible during the few brief instants you accord to him? And would
not such a resolve naturally suggest to him the desire to possess largely in order to secure the largest amount of
enjoyment? And would not this desire naturally give birth to jealousy of those who possess more than he does?
And, from such jealousy to the desire to take from them what they possess, is there more than a single step? What
is there, in fact, to restrain him from doing so? The law? But the law does not reach every case. Conscience? The
sense of duty? But what, from your point of view, is conscience? and upon what do you base the sense of duty?
Has that sense any motive or aim if it be true that everything ends for us with our present life? In connection with
such a belief, only one maxim can be reasonably admitted-viz., "Every man for himself." Fraternity, conscience,

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duty, humanity, progress even, are but empty words. Ah! you who proclaim such a doctrine, you know not how
much harm you do to society, nor of how many crimes you incur the responsibility! But why do we speak of
responsibility? Nothing of the kind exists for the materialist; he renders homage only to matter.

Conclusion, IV
The progress of the human race results from the practical application of the law of justice, love, and charity.
This law is founded on the certainty of the future; take away that certainty, and you take away its corner-stone. It is
from this law that all other laws are derived, for it comprises all the conditions of human happiness; it alone can
cure the evils of society; and the improvement that takes place in the conditions of social life, in proportion as this
law is better understood and better carried out in action, becomes clearly apparent when we compare the various
ages and peoples of the earth. And if the partial and incomplete application of this law have sufficed to produce an
appreciable improvement in social conditions, what will it not effect when it shall have become the basis of all social
institutions? Is such a result possible? Yes; for as the human race has already accomplished ten steps, it is evident
that it can accomplish twenty, and so on. We can infer the future from the past. We see that the antipathies
between different nations are beginning to melt away; that the barriers which separated them are being overthrown
by the progress of civilisation, and that they are joining hands from one end of the world to the other. A larger
measure of justice has been introduced into international law; wars occur less frequently, and do not exclude the
exercise of humane sentiments; uniformity is being gradually established in the relations of life; the distinctions of
races and castes are being effaced, and men of different religious beliefs are imposing silence on sectional
prejudices, that they may unite in adoration of one and the same God. We speak of the nations who are at the head
of civilisation (789-793). In all these relations, men are still far from perfection, and there are still many old ruins to
be pulled down before the last vestiges of barbarism will have been cleared away; but can those ruins withstand
the irresistible action of progress, that living force which is itself a law of nature ? If the present generation is more
advanced than the last, why should not the next be more advanced than the present one ? It will necessarily be so
through the force of things; in the first place, because each generation, as it passes away, carries with it some of
the champions of old abuses, and society is thus gradually reconstituted with new elements that have thrown aside
antiquated prejudices; in the second place, because, when men have come to desire progress, they study the
obstacles which impede it, and set themselves to get rid of them. The fact of the progressive movement of human
society being incontestable, there can be no doubt that progress will continue to be made in the future.
Man desires to be happy; it is in his nature so to do. He only he has not obtained complete happiness, and
that this happiness but for which result progress would have no object; for where would be the value of progress for
him if it did not improve his position ? But when he shall have obtained all the enjoyments that can be afforded by
intellectual progress, he will perceive that he has not obtained complete happiness, and that this happiness is
impossible without security in the social relations; and as he can only obtain this security through the moral
progress of society in general, he will be led, by the force of things, to labour for that end, to the attainment of
which, Spiritism will furnish him with the most effectual means.
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Let us profit from the two questions suggested in this last conclusion which are the
questions 789 & 793:
789. Will progress ultimately unite all the peoples of the earth into a single nation?
"No, not into a single nation; that is impossible, because the diversities of climate give rise to diversities of
habits and of needs that constitute diverse nationalities, each of which will always need laws appropriate to is
special habits and needs. But charity know nothing of latitudes, and makes no distinction between the various
shades of human colour; and when the law of God shall be every-where the basis of human law, the law of charity
will be practised between nation and nation as between man and man, and all will then live in peace and
happiness, because no one will attempt to wrong his neighbour, or to live at his expense."
The human race progresses through the progress of individuals, who gradually become enlightened and
improved, and who, when they constitute a majority, obtain the upper hand, and draw the rest forward.
Men of genius arise from time to time and give an impulse to the work of advancement; and men having
authority, instruments of God, effect in the course of a few years what the race, left to itself, would have taken
severa centuries to accomplish.

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The progress of nations renders still more evident the justice of rein-carnation. Through the efforts of its best
men, a nation is made to advance intellectually and morally; and the nation thus advanced is happier both in this
world and in the next. But during its slow passage through successive centuries, thousands of its people have died
every day. what will be the fate of those who have thus fallen on the way? Does their relative inferiority deprive
them of the happiness reserved for those who came later? Or will their happiness be always proportioned to that
inferiority? The divine justice could not permit so palpable an injustice. Through the plurality of existences, the
same degree of happiness is obtainable by all, for no one is excluded from the heritage of progress. Those who
have lived in a period of barbarism, come back in a period of civilisation among the same people or among another
one; and all are thus enabled to profit by the ascensional movement of the various nations of the earth, from the
benefits of which movement they are excluded by the theory which assumes that there is only a single life for each
individual.
Another difficulty presented by the theory referred to may be conveniently examined in this place.
According to that theory, the soul is crested at the same time as the body; so that, as some men are more
advanced than others, it follows that God creates for some men souls more advanced than the souls He creates for
other men. But why this favouritism? How can one man, who has lived no longer than another man, often not so
long, have merited to be thus endowed with a soul of a quality superior to that of the soul which has been given to
that other man?
But the theory of the unity of existence presents a still graver difficulty. A nation, in the course of a thousand
years, passes from barbarism to civilisation. If all men lived a thousand years, we could understand that. in this
period, they would have the time to progress; but many die every day, at all ages, and the people of the earth are
incessantly renewed, so that every day we see them appear and disappear.
Thus, at the end of a thousand years, no trace remains in any country of those who were living in it a
thousand years before. The nation, from the State of barbarism in which it was, has become civilised-but what is it
that has thus progressed? Is it the people who were formerly barbarian? But they died long ago.
Is it the newcomers? But if the soul is created at the same time with the body, it follows that their souls were
not in existence during the period of barbarism; and we should therefore be compelled to admit that the efforts
made to civilise a people have the power, net to work out the improvement of souls that are created imperfect, but
to make God create souls of a better quality than these which He created a thousand years before .
Let us compare this theory of progress with the one now given by spirits. The souls that come into a nation in
its period of civilisation have had their infancy, like all the others, but they have lived already, and have brought with
them the advancement resulting from progress previously made; they come into it, attracted by a State of things
with which they are in sympathy, and which is suited to their present degree of advancement, so that the effect of
the efforts to civilise a people is not to cause the future creation of souls of a better quality, but to attract to that
people souls that have already progressed, whether they have already lived among that people, or whether they
have lived elsewhere. And the progress accomplished by each people, when thus explained, furnishes also the key
to the progress of the human race in its entirety, by showing that when all the peoples of the earth shall have
reached the same level of moral advancement, the earth will be the resort of good Spirits only, who will live
together in fraternal union, and all the bad spirits who flow infest it, finding themselves out of place among the
others, and repelled by them, will go away, and will seek in lower worlds the surroundings that suit them, until they
have rendered themselves worthy of coming back into our transformed and happier world. The theory commonly
received leads also to this other consequence, viz.. that the labour of social amelioration is profitable only to
present and future generations; its result is null for the generations of the past, who made the mistake of coming
into the world too Soon, and who have to get on as they can, weighted as they are through the faults of their
barbarian epoch. According to the, doctrine now set forth by spirits, the progress accomplished by later generations
is equally beneficial to the generations that preceded them, and who, r'-living upon the earth under improved
conditions, are thus enabled to improve themselves in the focus of civilisation. (222.)
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793. By what signs shall we know when a civilisation has reached its apogee?
"You will know it by its moral development. You believe yourselves to be considerably advanced, because
you have made great discoveries and wonderful inventions, because you are better lodged and better clothed than
the savages; but you will only have the right to call yourselves 'civilised' when you have banished from your society

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the vices that dishonour it, and when you live among yourselves like brothers, practising Christian charity. Until
then, you are merely enlightened nations, having traversed only the first phase of civilisation"
Civilisation has its degrees like everything else. An incomplete civilisation is a state of transition which
engenders special evils unknown to the primitive state; but it none the less constitutes a natural and necessary
progress. which brings with it the remedy for the evils it occasions. In proportion as civilisation becomes perfected.
it puts an end to the ills it has engendered, and these ills disappear altogether with the advance of moral progress.
Of two nations which have reached the summit of the social scale, that one may be called the most
advanced in which is found the smallest amount of selfishness, cupidity, and pride: in which the habits are more
moral and intellectual than material; in which intelligence can develop Itself most freely; in which there is the
greatest amount of kindness, good faith, and reciprocal benevolence and generosity; in which the prejudices of
caste and of birth are the least rooted, for those prejudices are incompatible with the true love of the neighbour; in
which tree laws sanction no privilege, and are the same for the lowest as for the highest; in which justice is
administered with the least amount of partiality; in which the weak always finds support against the strong; in which
human life, beliefs, and opinions are most respected; in which there is the smallest number of the poor and the
unhappy; and, finally, in which every man who is willing to work is always sure of the necessaries of life.

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REFLECTIONS:
Yes let us pray for our enemies for the sake of understanding, spiritual rank or culture do not view us
favorably, but at the same time let us respect them as there was a time may be we thought like them, so let us
reflect a little about us as human although candidates to angelitude let us accept that the greatest enemy of
ourselves are we own ourselves, because we are imbued with contradictions to our happiness: superstitions,
selfishness, pride, greed , intolerance, envy, greed, want to conquer the world just for ourselves, we take
advantage even if it means to overthrow our neighbor, as much as aggravated impediments, influences of the
environment etc.. These are our main enemies of our spiritual happiness and that is why Spiritism combats and
tries to teach us to overcome ourselves, for Spiritism does advert us 'One recognizes the true spiritist by their moral
transformation and by his efforts to tame his bad inclinations ', be it moral, be it intelligence, be of the knowledge
taking us from ignorance . Be the Laws of God's moral or natural , with explanations about the law of cause and
effect, the law of reincarnation, the law of future lives, labor laws, moral laws, explaining that there are
consequences that come of good or bad living, giving us the greatest force for a good living advising and
encouraging us that life goes on and that we are the authors of our future, that sins inherited are of our own and
that we are the authors and we are to be blamed if we have them , if not in this life they are derived from past lives,
let us accept, then, as we are heirs of ourselves because 'our works do follow us', good or bad according to our
virtues or spiritual level out reached.
Consequently faith and hope and desire to be good person, worthy, and victorious Christian are suggestions
and advice that Spiritism gives us and encourages and assists. (Help yourself and heaven will help you). Whats
wrong with that? Did Spiritism gain enemies by saying truths which come to liberate and save us by taking us from
ignorance of spiritual life that God raises, offers and gives, because there is more to know about spirituality than
materiality, whether of body or of the world? (Analyse all things retaining that which is good)
Yes let us pray for our enemies so that they may understand us and accept our faith and our belief in God, in
Jesus, and in the happy future of our immortal souls, which in our case because as we are aware about that we
wish to all that very hopeful immortality of a progressive happiness contained in each degree of ascension to God
Who everyone embraces, welcomes and looks after like the prodigal son is awaited by the Father who
affectionately waits anxiously for him.

Well, may God be with us, as formerly, today and forever.