Unity of Religions

 One of the criteria of orthodoxy in a religion is that it should provide suitable means to fulfill the following commands of God:

 "You should desire the Lord your Lord and Sovereign with the full presence of the heart, the perfect harmony of the mind, the complete unity of the soul and the full strength of the being" 1.

 It is clear that the opening words of this (divine decree) are the most important part of it.  The spiritual heart is a special agent of faith, belief, reason and knowledge are its highest possibilities.  It is called the spiritual heart because it is as central and indispensable from the dimension of the soul as the physical heart is from the dimension of the body.  On the one hand, in order to attract the remote components and hold them together as a coherent whole, while on the other hand, according to the limits and circumstances of the various capabilities of those components, for the purpose of bringing them some confusion that is  (to the spiritual) is accessible from those logics of existence which are superior to it, the process of the center i.e. the spiritual heart is always the process of absorption and enlightenment.  To spend the full presence of the spiritual heart in love means perfect love.  The mind and the self, which are ultimately dependent on the heart in the matter of love with God, were mentioned separately in this divine order only because the center (i.e., the spiritual heart) was centered on them at the moment of Adam's conception.  Dominance was merely a distant possibility and also because the first state of the Holy Prophet in the context of divine love, which he had in the evil skin, was the movement of the soul and mind in the return journey of the soul towards that (state).  Love plays the role of the cause, or at least it feels like it, although the existence of this movement of the soul and mind cannot be awakened in the sense unless it is seen as the result of this new awakening of the soul.  The series under discussion, based on impression and influence, is related to the interplay of human effort and divine mercy.  However, all the religions, despite the differences in the styles of expression, agree on the point that even the slightest effort on the part of the mind or self towards the spiritual heart, i.e. Tanziha, necessarily becomes deserving of the power that gives life-giving and enriching power.  is going to do  This force varies in proportion to human effort, but always this human effort requires continuous repetition.The Bishop of Guildford's book 7 "The New Threshold" cannot be criticized precisely because in this book, in the form of a loose quotation from the book "Apology" of St. Justin Martyr, the universality is taken. There is at least one notable means of access. The distinction of Jesus Christ as the Redeemer is explained in the Apology of St. Justin Martyr on the level of the word and does not penetrate the lower realms of existence which are always under the influence of abundance. . According to this view, the act of salvation is related to the divine nature of Christ, not to his human nature, and since it (the act of salvation) thus transcends time and space, therefore It cannot be limited to a historical event. We have been taught that Jesus Christ is the first manifestation of God and we have been convinced that He is the Word of God through which grace reaches every generation of man. Those who in the past had come to terms with this word, though they were not deniers of God, such as Socrates, Heraclitus, or other Greeks like them, and those who are now living in this state, are all Christians are free from fear and safe from anxiety 8.

By Martin Lings