Religion of Love

Basics » 31 Questions » Part 2: Relations of Religions » Question 16  (Previous | Next)

Question 16

[1595] Question 16: "How is it to explain that within a religion often very different schools and directions develop? What relevance has the presence of such different directions for the truth claim of this religion?"

[1596] Answer: In many questions of religion, there are several alternatives as answers that are not uniquely to be answered, concerning the truth, but also after other criteria. The more decisive an answer is for the religion as a whole, the more likely it comes, with multiple, highly divergent alternatives, to the development of different schools and directions. [1597] Religion is not only, it has to develop to take the needs of the time into account. Even if one answers the most important religious questions, one cannot expect that this meets with unshared approval, how big the own authority ever may be. The word of L is restricted by the limits of the enunciator. [1598] L could make it centrally available zerself. But ze wants that the creatures explore zis will, since zis word would make it too easy for them to behave properly and would anticipate crucial cognitions, which the creatures can achieve with greater benefit themselves. L has pre-achieved. Now ze wants to see what comes back. Ze wants to see in the creatures something else than in zerself and grants them for this reason much freedom. [1599] Everybody can find out in zis relationship with L what is important to L. Everybody may come to different conclusions. The religion of love does not lay a coercive claim to truth, but supports the whole world on its way to L. It corrects itself, where it goes astray and secures this correction by a two-thirds majority of its adherents. It does not set dogmas, but formulates guidelines. [1600] The question is extended by the posing of the question how the religion behaves with respect to other religions. The religion of love does not afford to judge other single religions, but launches an open dialogue with them. It sets its wits to them and tries to integrate the cognitions gained from this by considering what is best for L, the world and the creatures in it. [1601] It aims admittedly at a unified religion, but accepts the plurality on the way there. Since it prizes the virtues highly and has high standards, the other religions should deal with it without problems. To solve important problems of the world lies especially close at its heart. That is why it engages in this within the framework of its possibilities. It regards this as an important part of the service to L. [1602] It finds other religions lacking in the necessary dedication in this respect. Individual and united development must go hand in hand, since both are dependent on and referred to each other. Development is the key word to solve the world problems. Religions should formulate the goals and ideals one should aim at to develop properly. Ethics and virtue doctrine are to make strong in this respect and extremely helpful, since they (should) determine the judging and acting of decision makers determine significantly. [1603] Here the other religions have clearly recognisable shortcomings, which need to be overcome. A well-founded development of theories, under adequate involvement of science, helps to increase the impact of religions. This is also less pronounced in other religions and in need of improvement. Given this situation, the religion of love regards other religions as a predecessor to it. This state is, however, amendable.

© 2009 by Boris Haase

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