Religion of Love

Basics » 31 Questions » Part 3: Humanity and Society » Question 21  (Previous | Next)

Question 20

[1635] Question 21: "What is the relationship between the creed to a specific faith and the ethical behaviour of the one who is adhering to this faith? Can one only be truly humane, if one belongs to a certain religion, or is humanity a possibility and competence of man, independent from the beliefs?"

[1636] Answer: A high religion as the religion of love views it as its duty on to provide every creature with ethics that is based on the word of L and enables it to judge and act ethically appropriately, since it requires superhuman forces to develop something similar in an acceptable time. Even the most powerful computers are not able to deliver the required creative performance, since the rules under which they work do not yield this. [1637] The assessments and substantive decisions of the participating substances and references require a focusing through L, who alone can judge what is true and optimal, since ze has the knowledge from the higher worlds. The complex calculations, required for this, cannot be run in our world. There is a need of divine grace to recognise the scope of the ethics of L at all. [1638] Thus, only the one may behave ethically immaculately who does this in accordance with the ethics of L. If one tries to judge and act under one's own steam or to be humane, one remains always far below the existing possibilities as the relationship with L offers them. As simple experiments show, the will of man determines the latter not solely, since man could lose zerself in something, from which ze does not come out again. [1639] Rather, ze is again and again determined by other entities. For this reason the deterministic circle is proven. The L-proofs make the involvement of L plausible. Humanity should demand the whole man to be called so, and that includes L. But to get really involved with L, however, is tantamount with the belonging to the religion of love. Thus, one is only then truly humane. [1640] The ethics of L will develop via the many relationships with L on and on. It can be excluded with a probability bordering on certainty that it can be enriched from outside. The question is extended by the posing of the question what makes up true humanity. True humanity results from the service to L in a relationship with L, since only this way the humane comes to its full development. [1641] We know first what makes up man, if we know the divine, since we can determine only then what the ultimate in man is. Only who knows zis limits can decide, how ze can optimally judge and act, since who does not know them remains always below them. The relationship with L opens the borders to the superhuman and transcendent; the doctrine of the faith describes both. [1642] First, if we understood why we are whereto in this world and how this is built up in accordance with the divine order, we can develop true humanity by serving L with the service to the creatures. If the other person is more important to us than ourselves, and the total utility for humanity is more important than this alone, then we can be truly humane. [1643] This we show best through our endeavour and effort, which lead efficiently and effectively to respectable results, from which as many as possible (can) benefit. We know how we set priorities right by counterinsuring ourselves with L and orient ourselves by aim and ideal of life. We do not chase after the unreachable, but we focus on the feasible without falling below a too low level. [1644] We respect the existing limits and do not forget ourselves in our efforts. All virtues existing in us are united to a harmonious whole, which develops its full efficacy in the service to the other one. We have the necessary knowledge to pursue our highest goals, or make them our own. We refine continuously ourselves, since we are only this way capable of a fertile service. [1645] We are active part of a continuous development towards L. Everywhere where we see deficits and weaknesses we know that they are primarily due to the creatures, not to L. We know that every entity is on the way to L, and therefore also help the deficient and weak one. We aid first the entity which needs our aid most urgently, before we continue with other ones. [1646] We consider carefully the extent of our aid and how who can when continue it best. If we are weak and deficient ourselves, we hope for L and the creatures that they help us in time. We assess ourselves and, after aligning ourselves in the chain of those in needs at the right place, call appropriately attention to ourselves, if this is possible. [1647] We try to solve our problems first appropriately ourselves before we make use of the help through others. Here the appropriate solution may be the help through others. True humanity consists in the ability to make the best of each situation in terms of L and to do it also.

© 2009 by Boris Haase

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