Religion of Love




Basics » 31 Questions » Part 3: Humanity and Society » Question 23  (Previous | Next)



Question 23

[1657] Question 23: "Are there ethical values that are generally binding for all peoples and individuals of the civilised world, living today? Have, for example, the basic rights, postulated in the UN Charter and in the constitutions of the Western countries, postulated the character of such generally binding standards? What can the religions do to further and foster these common values?"

[1658] Answer: Although it becomes, due to the increasing pluralism of the world, more and more difficult to define generally binding values, there are still ethical values, whose generally binding validity should not be negated. Every creature that can build them is requested from L so to refine itself, that it, on the basis of the moral convictions and specifications built by it, can morally judge and act right. [1659] While in a first phase it is about orient oneself by existing value systems (especially the word of L and other content with ethical reference, compiled by the creatures), a second and more important phase includes the formation of an individual value system within the scope of the binding, set by L and the creatures. [1660] For this value system and our judging and acting, resulting from that, we have to answer and we should be able to convince L and the other creatures sufficiently, if and why we deviated from the generally binding. But we should be mindful that L and the creatures determine the generally binding usually from a careful consideration, that we, concerning the creatures, are confronted with a large majority and that therein mostly the wisdom of all is pooled. [1661] Therefore, only strong reasons should justify deviating from the generally binding and every deviance, if possible, should be previously brought into agreement with L and the other creatures. The basic rights in their present form may be generally binding as minimum consensus, but they fall very short of the desirable and possible - even in their differentiation. [1662] It is the task of the religions to understand the divine order with the aid of L, to establish through development a better and more comprehensive value system than the existing one and to participate in its implementation. The question is extended by the posing of the question what ethical values are generally binding. For any entity solely and exclusively the divine order is generally binding. [1663] In this world, the divine order is reported in the word of L. It has the highest ethical value, since L has summarised in it everything in reasoned if-then-rules what is important for this world. No creature that is completely in this world is able to grasp it completely, since in this world currently new entities are added. Thus, also the ethical values are subject to alteration that limits their general binding validity. [1664] Hence, the creatures are called up by L to update best possibly, from their relationships with L, the word of L according to the divine order. If there is yet an enunciator in their world, it is exclusively zis task. According to the divine order, there is per world at the same time always only one enunciator who can be recognised without difficulty by zis warrants and effects. [1665] The highest virtue of L is justice, of man it is love. A value is, in its attributive use, a scaled referred to that is referred to something else. Hence, the (mentioned) virtues are values. Justice of L is generally binding; love of man is not, since man is unable to make something generally binding, because ze is, in contrast to L, not almighty. [1666] Although ze has in this world the claim of generally binding validity, this is invalid, unless that what is claimed is not consistent with the divine order. The generally binding ethical values therefore can only be found in the divine order, which the enunciator will specify in the word of L in a differentiated manner, or already has done so.

© 2009 by Boris Haase


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