The day the Spirit is blowing deliverance — #176 — and anarkhia —#177 —
into our chests and heads (Rev of Arès 4/11, 33/4),
The day religion, politics, law and courts of justice, which have weighed us down, are dispersed,
The day we live in festive mood and joy (30/11) within free (10/10) small units,
Then powers and judges will disappear, so each penitent, whether a man or a woman, will have to turn himself or herself into justice imperatively.
But what does being just mean ?
Being just is being like Messenger Jesus from January 15 to April 13, 1974, or the Father from October 2 to November 22, 1977, when they spoke to me and I understood that I was not a human being with exceptional qualities and value, but like most human beings a man with black teeth, with a flat neck, with a tongue laced up, the brother dead with closed hands (Rev of Arès xxvi/1-4), prone to have prejudices, act in an underhand way, be conceited. Just the same, prophet Jesus and the Father spoke to me with love, forgiveness, spiritual intelligence, unbiasedly, and entrsuted me with a signal prophetic task, changed me from a sinner and potential evil man into a potential penitent.
Jesus and the Father call every one of my fellows of the small remnant (24/1) alike.
That is the meaning of the word justice in The Revelation of Arès: God's Justice or a penitent's' justice; in other words, it's nowhere justice but in love.

There is justice and justice. Justice through law is unrelated to love; at the very best it is based on materialistic equity (Rev of Arès 28/10) and assessed from the commonplace ideas, the culture, the sensitivity of the area and time; it complies to an ideology, a logic among other logics. La Rochefoucault said that "Justice is just our anxiety to be deprived of whatever owns to us (in our opinion)."  Later, it was claimed that justice was whatever gives rights and get them maintained, but what are rights really? Babeuf said, "to each the same due" (commutative justice); Marx said, "to each according to his or her merit" (distributive justice), nowadays a citizen says, "Each to law." But we Arès Pilgrims say, "To each anything according to the impartiality, mercy and help of love," detached  from the emotional, detached from ideology, law and courts of justice.
This is why "serious-minded people" for a long time will be calling us insane, even dangerously insane, will keep condemning us just as they condemned Jesus. I'm afraid so! The just man first will be a hero (xxxv/4-12).

Just man's justice, says The Revelation of Arès (xxxi/10) in order to make clear that it is not law's justice.
A just man applies to the Word. Being just is seeing everything from the Light and penitence's standpoint, that is, from the standpoint of love, forgiveness, peace, intelligence spiritual and freed from every prejudice, and with the prospect of sharing the world between all of its owners: human beings.
Even when faced with serious misconduct, criminal activity, you do not judge (Matthew 7/1). Whenever faced with evil you have to stifle your impulsive emotional self, remain neutral, so that you can lucidly radically reform the awareness that all men on earth are co-responsible for the murder, misdeed or offense by one man or woman.
This is a real revolution of the sense of justice, that the Sermon on the Mount advocated, but that has never been applied and that is still to create.

There has been so far no entry as hard to shorten as this one in my blog, for the concept of justice, which is basic in our current penitent life, will be still more fundamental when penitence becomes the link that bundles a nation (Rev of Arès 28/21) as a small unit. I have written, then many times made alterations and re-written this entry, but despite my concern about brevity I have forever ended up in too long a text. In the end I have retained only a few paragraphs which I have thought are minimally useful.

When an individual wants to hide behind law and courts of justice, so that he or she should not take decisions in all conscience, he or she loses his or her capacity as a human person. He or she confines himself or herself to being a slave to the system, a human subject to trial, who thinks that obtaining justice is grovelling before bodies and staffs so-called of justice, before a few substitutes for conscience like public opinion or state-employed law servants. In any lawsuit each litigant thinks he or she is within his or her rights and calls it injustice when he or she loses; the losing litigant understands that what people call justice is not justice. It might be in courts of justice that humans feel the night cold best in which Adam has made his descendants live  (Rev of Arès 2/1-5).
Only conscience, once it is penitent and absolutely free (Rev of Arès 10/10), can drag itself from that night and enjoy the daylight again waiting for the great Day (Rev of Arès 31/8). It may be in the quest for justice that a penitent will be like an actor of mankind's adventure in its optimal blossoming, penitence, that none of the legalist justice swords will be able to threaten.

A lawsuit is one of the more saddening serious dramas which the system makes man live through. But in the small unit in which a penitent will live some day neither courts of justice nor lawsuits will ever be.  In a society under love, forgiveness, peace and heartfelt intelligence all of men will be Antigones having successfully held out against the arbitrary of the law of the Beast as long as it lays dying on the horizon (Rev of Arès 22/14).

Hermann Rauschning wrote a book, "The Nihilistic Revolution" in which he denounced the Nazi government, that had been voted in democratically, and that used to expel, jail or kill "anybody enjoying the luxury of taking a decision according to his or her own conscience," but any court of justice on earth one way or another sentences any personal conscience whenever it is against law. In democracy the masses think they are free, but they bows down to judges who enforce law, which they regard as stronger than conscience. That's dreadful! That thinking defect has led common people to mistake law for ethics and justice, which is opposite to the inalienable right that the Maker has given Good man to take decisions as his conscience and his spiritual intelligence once it is awoken dictate. I also add that Boris Cyrulnik draws attention to the fact that "the feeling of injustice is the result of emotional reaction much more than one of thinking" or of submissiveness to law. So he reminds that those who demand law do not believe that law is just; they believe that it only a necessary lesser evil. Courts of justice might be called courts of law best.
In "France against robots" Bernanos accused modern society of making human beings sheep lying flat in front of the least decree issued by a prefect or verdict by a court, but the "Christian" France that Bernanos missed had not been better. Politics and/or religion does not decide on Good or evil ; Good and/or evil is decided by the Word, which is passed on by the man that is too loving like the too loving Father (Rev of Arès 12/7).
Everything shows that we have to regain conscience like love through penitence.

Do law and courts of justice relieve humans of the real chore of judging? Actually, the world looks like it were filled of people dissatisfied with the State justice. So men will sooner or later end up with penitent justice, although its big problem is that it cannot be applied without love. Hence the need to start with the task of spreading the practice of penitence, the steam engine without which the long train of mosaism, anarkhia, justice and so on will never move off. Just think of the fact that justice cannot work if it lacks forgiveness and necessity of rehabilitating the men or women at fault.
The alledged achievements of modern times have literally shattered a powerful noble capacity of man: his conscience as the image and likeness of the Father's Conscience. God asks us not to mention Mercy constantly (Rev of Arès 16/15), but Mercy is a reality we have to pass on to the world. Love is clarity, it is above all authorities of power and law, all the Creons (Sophocles: Antigone), all the arbitrary powersin which law codes belong first .

Their (the princes') abomination is a case for My Justice (Rev of Arès 22/12), but God's Justice does not jail or kill anybody; It is a Call for Good , to which the Word of Arès gives concrete expression. You shall not have human eyes used to judging and coveting, but you shall have the eyes of a prophet that has seen My Justice (35/9). If those madmen called for My Justice, I would shut their jaws (34/5), which does not mean that God would kill them, but would only make them be quiet, because men end up being silent sooner or later, when God speaks. (When you) imagine that you walk ahead of Me ... just as he (apostle Philip) walked, but with Justice (1/5), that is, with love. You had better be with people who have been scandalized so they never utter My Name, but live according to My Justice, than be with devout people lacking in courage  (39/9). Your (the prophet's) word is My Word, the Justice of a just man (xxxi/10).

The word justice meaning human or bad justice, or even injustice, is found in: Having a fear for the nations' leaders and their justices (Rev of Arès 2/17).
The word justice meaning good justice, soundness: The sun of your justice burns the far, that is, will be stronger than science and legalism, and gives with two hands, that is, in a generous manner (xxxvi/22).

The problem of justice is not that which has never been solved, and which has continuously brought lawmakers and professionals of the law of rats (Rev of Arès xix/24) into conflict ever since Adam choosed his world (2/1-5) and turned  down the Creator's world. Ever since Adam's days Hans Kelsen and his "Pure Theory of Law" (Reine Rechtslehre)" did not solve more than all legalists on Earth ever solved the problem of the irretrievable arbitrary nature of law, the mirror of the arbitrary nature of paganism, in which religions have not yet stopped dressing up the "Justice of God". What the Father calls His Court or Judgment Seat (16/13, 21/7) is a transcendent concept, which no codes or proceedings can hold, because It is the universal consensus of the Father's Mercy and His Children's souls created through their love, their forgiveness, their peace, their spiritual intelligence of free (10/10) penitents; It is the soundness of the just man that is the Justice of of the Just One, the non-dualistic fusion of the man of Good and the Creator of Good. It is the Justice, that has not yet existed, that is still just a Promise (1/6, 2/8, 28/22), a Design (28/27, 36/8) in the too much loving humans' hearts. It is the Justice that, in the situations of conflict still bound to crop up in the best of the worlds, before the Day dawns (Rev of Arès 31/8), as long as man's weaknesses call for encouragement to Good and discouragement to Evil, will be aware that avoiding neverending revenge will always be wiser than making the culprits suffer.

In a big bubble of artifice, which is has turned automatic, law, courts and all moralists on Earth live, which make themselves gods opposite God, consciences opposite conscience. The word conscience is nowhere in The Revelation of Arès, because it is the very tangle of knots that It entreats us to undo so as to restore the length and suppleness of the rope of intelligence, love and forgiveness. The word conscience is nowhere in The Revelation of Arès, because it is quite different from the word penitence, the real meaning of which is concrete and still fit for restoring, and because it refers to the sense of good and evil, the obscurest Core of Cores (xxxiv/6), the Word's main implication that has frustrated the mighty so much that they have masked it with men's books (35/12, i/5-9) in the Scripture. The word conscience is nowhere in The Revelation of Arès, because it is crushed, unrecognizable under the serious bone of contention between mankind and its Creator. But conscience has several analogues there like, when God is concerned, I have Power and Knowledge, and, when man is concerned, you have moderation, patience and piety (Rev of Arès 39/3).
The whole of what we call law is just an arbitrary matter and it is a lesser evil at best. We have to restore the just man's suppleness of thinking; any man on earth can be a just man. A judge is just a civil servant shut up in a system, which is his own world. This is not the world that we yearn for. It is of the utmost importance to be getting ready and urge our descendants to be getting ready to change the concept of justice, that will necessarily work in the way dictated by the Sermon on the Mount (Matthew ch.5 to 7), that is, through love, forgiveness, peace, spiritual intelligence freed from prejudices.
Let's plan to replace the law that has been with the Law that is to be (28/7-8), which means with equity, forgiveness, help to culprits, in other words replace a pathogenic painful concept of justice with a happy creation, because real justice can only recreate the human.