Religion of Love




Basics » 31 Questions » Part 2: Relations of Religions » Question 17  (Previous | Next)



Question 17

[1604] Question 17: "Can the religious nature and determination of man only be realised through the commitment to one of the historical religions, or can ze find outside of the existing religions an individual answer to religious questions? Is it more important that man finds at all an access to religion, or is only imperative that ze confides the true faith? Is the understanding of religious questions a prerequisite for the cognition of the true faith?"

[1605] Answer: Every religion becomes sometime historical and will be confronted with newly emerging religions. There will again and again be exceptional personalities that achieve extraordinary in their field. Thus, there will also be a new enunciator who enriches the religion pre-eminently and breaks the mould. Ze will distance zerself from all existing religions and offer independent solutions from these. [1606] Ze will do this with all then available possibilities. Ze will also build a unit with L and therefore do things that are prohibited for the creatures of this world. Therefore, answers to religious questions are not only found outside the existing religions, but even the best ones. Every creature is called on by L to decide in the context of its freedom for itself how it behaves. [1607] No religion has to decree something to it and L will not do so. Therefore, access to the religion at all is more important than the commitment of any faith. Without understanding of religious questions the essence of faith cannot be captured. The cognition remains hence superficial and uncertain, since only that can be assessed, what is not religious. One can be concerned with religion purely scientifically, without a relationship with L, or ignore L. [1608] One assesses then its statements without reference to L. But so doing, one foregoes the most important. The theoretical and practical foundation is removed from all. The world is without L neither explainable, nor capable of living. We can, of course, be satisfied with relatively incomplete and implausible models, but why should we forego the best if it is achievable to all of us? [1609] Whatever one recognises without the reference to L, it is does not touch what one recognises with it. The question is extended by the posing of the question what the central content of the faith is. L is as the highest goal and ideal in the centre of the purpose in life for the believer. The service to L is the meaning of life. L is not perfect and created our world as initial and probation world after a long and thorough thought from zis infinite potential. [1610] Ze wants the best for us. We get it, if we exert ourselves accordingly. Ze demands from us only what is possible and grants us free decisions within a deterministic circle. Ze expects us to observe zis gift, the only commandment, and comply with zis forbiddance. Ze is always there for us and accompanies us for evermore. At the end of our living through all subsequent worlds, the equivalent or complete unification with zer takes place. [1611] Life is a continuous development towards zer. This means incessant growth in the up and down of life. Nothing is alien to L, and so we make the acquaintance with everything without being exposed to all the disadvantages resulting from it. In L the good outweighs evil by far. L demands and furthers the creatures wholly, from which they all in all (can) only benefit.

© 2009 by Boris Haase


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