Religion of Love

Virtue Doctrine » Positive Virtue Doctrine » EF » Family  (Previous | Next)


[1421] The natural growing up of children happens in a family that ensures protection and socialisation. The strength of a family consists in cohesion and the target-oriented task sharing, which should be appropriate to the circumstances and equitable. The larger the (extended) family is, the easier it can take on the different tasks, the less time everybody has for the individual.

[1422] Who wants to start a family should be very careful about this since it changes zis life fundamentally. The responsibility for a family member remains the rest of life, even if one separates for certain reasons. This applies more vertically than horizontally. The successful starting of a family requires a certain maturity and sufficient material hedge. Living together has a different quality than soleness.

[1423] It requires to consider the other and to brace oneself for zer. Important is a well-functioning communication, with which occurring events and all other relevant content can be talked over. It requires effort and exertion if it is to succeed. Communicating has to be learned and the early intensive response has great importance for the whole further life, since it is the basis of any relationship.

[1424] One should give rather too much love than too little, especially at the beginning. It can tide over many other shortcomings. The starting of a family should be well prepared. It is important that the founders are on good terms with each other, since disputes spread negatively to each additional family member. The household and the dwelling should have everything necessary, even if not everything is the property of the founders.

[1425] On should not bring children into the world, if the conditions are not met. Family planning begins before a woman is pregnant. One should have zis sexuality down pat and make the necessary preparations to avoid unwanted pregnancy. Each family member is early to inform about the origin of children by someone who knows much about these things.

[1426] Nobody should let zerself get carried away to something that ze later regrets, and if coercion and desire are still so large. A pregnancy cannot be easily rolled back, since the unborn child has a right to live. To violate this right is always wrong and after a certain age of the unborn child a crime that is not only punished in this world, but also by L, if nothing is speaking against it.

[1427] Each parent should think long and hard whether zis reasons against the unborn child may put an end to its life. For such a decision, one has always comprehensively to vindicate oneself before L and L will pass zis just verdict on this decision. L will go here from extreme severity to deepest understanding, depending on what ze holds for the justest response. One should not be wrong about L.

[1428] The termination of a pregnancy is a life and death decision, and exactly this significance it has. Convenience and pretexts warrant it by no means. But if the life of the pregnant women and/or the unborn child is massively in jeopardy, a solid reason is given. If the unborn child is so severely damaged that it can be assumed that it never will be able to lead a humane life, too.

[1429] There is no selective border for this decision. But border cases are extremely scarce, since L has a low opinion of things by halves. Who makes the decision too easy for zerself punishes zerself. For, this decision is in pursuit of oneself a whole lifetime, again and again, whether one wants or does not. Each parent will be once confronted with zis unborn child, which has a say in the verdict of L.

[1430] The parents have a right to advice from their immediate environment. This should responsibly perform it and pave the way for professional advice. This should take place, if at all possible, on time and be the basis of the decision. Governments should see to it that everybody can make use of it, and make it to a certified presupposition for the termination of a pregnancy.

[1431] If the child is born, one should give it all one’s love and care, and provide it with all what it needs. One should accept it as it is - a gift from L. If it is born dead or does it die after a short time, so one should be adequately mourn it and trust in L that everything is as it should be. A child never dies just out of pure arbitrariness, or because nature is sometimes simply cruel with its laws.

[1432] For, L must do justice to every soul in every stage of development. We do not know every past life and what results from it. Even our one is usually unknown to us, if there is one at all. Each creature has from its creation a right to a life of average kind and quality with some variation up and down. If it does not get it, there must have been something corresponding in its past life.

[1433] Everybody can gauge based on zis current life what must have been, and if at all. On cannot say that the living conditions in the world would be currently fairly distributed. This suggests a probation world. Absolute justice is very expensive. Therefore, there is the compensation. There are far too many humans who decide that another child is to be born into this world.

[1434] L must accept this decision, even if it is wrong. Zie needs to prepare another soul for this world, even if it does not justice to it. Hence, we should not make it so difficult for L and only conceive children, if a humane life is possible for them. Humanity has to make sure that everybody can make the right decision and that ze can comply with it. This is really not a big effort.

[1435] It needs only development in all relevant respects. We need not to take the state of this world as granted by L. Rather, L expects from us, that we turn it to the better with the means in our power. We are to show what we can bring about without straining the helpfulness of L. This we owe to our fellow creatures, if which every individual is on its way to L, without any exception.

[1436] It represents a special mercy of L that we may change zis world in our favour. But we prove ourselves only if we take the total utility into account. A too bold egoism misses the target. We should try to pass the core of our knowledge to our children, so that they are spared to start from scratch in important things. Then it is easier for them from here to discover something own.

[1437] To accompany a child deepens our knowledge of L and the world. It repeats our childhood at a different level. Parent and child swap the roles. While we quickly see the limits of our children, it sees slowly ours. In a limitedly open system like ours, every creature has its limits and the things that can be improved are also limited.

[1438] In this world we can live as long, until we can say: it is enough. We have then seen all essentials and are ready for the subsequent world. To stay would be inappropriate. We ache to meet L and to hear zis verdict about us. We want to be informed as far as possible about our. No important question should remain open and we get the opportunity to receive an answer to each question.

[1439] We want to be redeemed and L is to do justice to us. We want to express our wishes can and L should say, which of them ze can see fulfil. We want to know our ancestors and prepare the arrival of our children in their subsequent world. For our grandchildren and great-grandchildren the same applies, whether we know them or still do not. We want to have a say in the future fate of our relatives and acquaintances, without anticipating L.

[1440] We want to see what L decided on whom and our world, if it does not (yet) is written in the word of L. We want to serve L and to make each of zis worlds even better. We want to praise L due to zis justice and wisdom, with which ze has constituted the worlds. We never want to leave zer again (in the lurch), or oppose zer, because we do desire nothing more urgently than to may be sometime like zer.

© 2006-2009 by Boris Haase

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