Although few know it, in the incredible collection of messages received by the medium Chico Xavier , there are two ex-Presidents of Brazil. The first of these, when he was not the public figure of decades later. He was only 25 years old, very shy and poor, with low education, living in his homeland and working as an attendant in the modest commercial establishment of Mr.. It was the year 1935, our country was experiencing the period known as Estado Novo, under the direction of Getúlio Vargas, heated discussions centered on whether the best system of government in the country would be democracy, fascism or communism. Pedro Leopoldo's boy, already attracted the interest of those who read one of the important newspapers of the capital of the Republic for the texts signed by the Spirit of the famous and beloved writer Humberto de Campos , who died at the end of 1934, as well as the book PARNASO DO ALÉM TÚMULO (Feb, 1932), published in 1932 containing poems written by great personalities of the Brazilian Academy of Letters such as Olavo Bilac, Castro Alves, Augusto dos Anjos, Cruz e Souza, between others. A newly founded publishing house in the capital of São Paulo published what would become the second book in Chico's bibliography, PALAVRAS DO INFINITO (lake, 1935), a collection bringing together the first messages of Humberto de Campos, fragments of the series of articles published that year by the newspaper O GLOBO – today preserved in the work NOTÁVEIS REPORTAGENS COM CHICO XAVIER (ide, 2010) -, and two extensive messages from the Spirit of the seventh president of Brazil, Nilo Peçanha , psychographed on July 31, 1935. Their content is surprising, as if the present day were portrayed in the political aspect, such as the following excerpts:“Essentially an agricultural country, Brazil has to turn its sights to its immense territorial extension, multiplying the technical councils of agriculture, lovingly watching over its problems” ( ...) benefactors of the collectivity. (...) These grandiose problems have been relegated to a lower level by our administrators (1935), who, unfortunately, rooted in feelings of personalism, live only for great opportunities ”.(...)“It is necessary to improve the conditions of the working classes before they remember to do so, according to their own deliberations, giving themselves up to the rage of malefactors who, under the masks of demagoguery and under the pretext of demands, live in their midst to explore the vibrant enthusiasms that are externalized without a defined object”. (...) “Unfortunately we had the weakness of falling in love with sound theories, cherishing talkative men, leading them to public authorities; deifying them, incensing them with our unjustifiable admiration, forgetting men of action, of energy, who live there isolated, running from the offices of the national administration, due to their inadaptability to the struggles of the politics of opportunism and the long lines of affiliation which has constituted the most painful of public calamities in Brazil”. (...) In Brazil, there are political privileges and public liberties. Everything requires order and method ”.(...). Where are those creatures of feeling and reasoning that characterize the best abilities? Precisely, almost all of them, unfortunately, keep away from the political passion that enthralls the generality of our public men; with some exceptions, our administrative policy, unfortunately, is full of those who only take advantage of the situation, for personal favors and for the damnable pretensions of individuals. The feeling of class solidarity, of social support, which should constitute the main beams of an institute of government, are relegated to a higher level, in order to emphasize the party, the pretension, the boss, the centralizing figure of each one, to the disrepute of all” The other President who expressed himself through Chicoit was precisely the first, Deodoro da Fonseca, a record preserved in the pages of the book FALANDO Á TERRA (Feb, 1951). The tenor of his words is also very curious: -“When the Republic was proclaimed and the Magna Carta of 1891 was launched, we repaired the huge rural population, the disparity in climates, the extension of the green desert, the tragedies of the hinterland, the problem of drought , the need for a health conscience in the popular mass, the imperatives of literacy, the lack of culture of freedom, the lack of civic feeling, the eccentricity of municipal communes, and the still strict spirit of many regions. (...).The country's compulsory program could not depart from education in the smallest points; however, we weave a precious constitutional cloak with phrases and texts of fine democratic pulp, almost impractical beyond the suburbs of Rio de Janeiro. (...) It is up to us to confess today (1951), honestly, that we ignored our condition as a young people, with idiosyncrasies that we could not perceive”. As we realize, the calendar has advanced but human problems remain the same....
EM BUSCA DA VERDADE COM O PROFESSOR JOSÉ BENEVIDES CAVALCANTE
I saw a video of the writer José Saramago, who says he doesn't believe in God. He says he went to mass when he was 6, didn't believe it and never came back. He openly criticizes the Bible. Is this possible? A writer, who won the Nobel Prize for Literature, does not believe in God or in the immortality of the soul? (Edneia Hernandes)
It is in the academic environment, Judith, of writers and scientists, where today we find more men who say they are atheists. And there are certainly explanations for that. First, we need to consider that the men who study the most, who use the most reasoning, are precisely the ones who find most contradictory explanations about God – at least, against the God that religions have been propagating with such emphasis over the centuries. So they ask: what is this God, who has given us Intelligence to think, but prevents us from understanding Him.
In the case of the writer Saramago, he questions that, if God is good and loves his children, why is there so much injustice and so much suffering in the world. We are now seeing what has happened to the great tragedies that shake the world, including pandemics. It is clear that this writer, now deceased, did not know Spiritism and was not interested in it. His argument would not be valid in the face of what the Spiritist Doctrine puts, because he could perceive that life is much broader than what religions paint and what the vast majority imagine. Without the idea of spiritual evolution and, consequently, of reincarnation (which is the main tool of evolution), there is no way to explain the stark difference in conditions of human life on Earth, now and at all times.
Furthermore, intellectuals (such as Saramago) also take into account the fact that the Christian religion, which today preaches love, was the cause of great human suffering, encouraging intolerance and religious persecution that has been going on since the first centuries. of our era and had its culmination with the Holy Inquisition. Facts such as the crusades (which killed hundreds of thousands of Muslims) and the inquisition that decimated thousands of lives in a cruel and inhumane way at public fires - and all this in the name of God - cause indignation, revolt and disbelief in those who believe and fight for fundamental human rights.
The question, therefore, is not God, but what they made of God; it is not the God who created man, but the God who was created by man. Most of the time, people hide behind religion, feeding a naive faith, but acting only and solely for their own interests. Amazingly, Jesus, in his time, anticipated all this, condemning the conduct of those who had God on their lips, but did not have him in their hearts. What Jesus fought most was hypocrisy and violence, precisely the points on which the interests of the religious leaders who came to speak in his name were based, and which prevented the common man from thinking for himself.
One of the great names of modern philosophy, Bertrand Russell, was an atheist and disincarnated in 1970. This thinker worked hard for peace in the world, he was a most respectable pacifist leader. However, he questioned the role of religions. According to Russell, there are two gods to be worshiped: the god of Good, typical of honest, peaceful, kind and supportive people, and the god of Evil, worshiped by people with bad conduct, who only believe in violence and war. What he meant is that God is what each one of us can conceive within their values and ideals of life.
Spiritism, which emerged in the mid-nineteenth century, at a time of great achievements in the field of science and intense philosophical agitation, came precisely to give rational support to religion, demonstrating what Allan Kardec conceptualized with great propriety, as we read in THE EVANGELHO ACCORDING TO SPIRITISM: “True faith is only that which can face reason, face to face, at any time of humanity”. This is why, for the Spiritist Doctrine, God “is the supreme intelligence, the primary cause of all things”.
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