Religion of Love

Basics » 31 Questions » Part 2: Relations of Religions » Question 14  (Previous | Next)

Question 14

[1583] Question 14: "Does the cognition of the truth of faith depend on the intellectual or moral maturity of the single human being? Does the religious understanding of the world depend on the respective character, the respective intelligence, the respective degree of awareness of the single human being, perhaps in the way the various folk religions reflect the character and the situation of society, in which they emerged? Or is there the, for all people at all times, valid true religion by itself?"

[1584] Answer: Through the interpretation of the faith and the relativity of truth, the truth of faith is not clearly to fix, but is reflected in the diversity of the interpreting person. Religion strives to make statements as strong as possible that help the creatures on their way to L to achieve their goals. Only with a certain personal state of development that on faith can be recognised what matters essentially and beyond that, since the creature is completely demanded in living the faith. [1585] The religion of love is a religion for every state of development. The higher this is, the more fulfilling life becomes and the more important cognitions one gains. Thus, one understands the world better, not only religiously, but in general. The understanding affects back the personality and determines the judging and acting. The character improves and intelligence plus degree of awareness rise. One can here indeed draw historical parallels. [1586] A, for all people at all times, valid true religion by itself would reduce the desirable diversity and divest the humans of decisions and experiences that they better make resp. experience by themselves. To be valid for all times, future developments would have to be anticipated. This is yet not desirable since the development is too much one-sidedly forced in the sense of a running clockwork. [1587] The worlds and religion are subject to a continuous development process and this is entirely in the sense of L. Only when the development is widely open, there is echt freedom. The question is extended by the posing of the question how the knowledge of truth will develop. The divine characteristics of L allow proceeding from the question for the being to the question for the meaning of transition and conclude back from its response to the being. [1588] Moreover, one can deduce from the whole modality the being and thus the truth. The intense relationships with L let the truth (e.g., because of revelation by L) better and better recognise. L wants us to recognise the truth so that we can develop towards zer. Cognition of truth leads away from the egoistic pursuing of wrong goals to the altruistic gift of L from the service to zer. L is for us no more mystery, but natural source of cognition. [1589] Since we do no longer work against zer, there will be a notable acceleration of cognition that pleases L. It will reveal to us the whole depth and beauty of L and bring us a significant improvement of our living conditions. The fact that we have to develop and endeavour ourselves for this, is as obvious as that the way is worthwhile for all of us. We need only gratefully to accept this gift of L.

© 2009 by Boris Haase

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