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CAN ALL DIFFERENT RELIGIOUS ORGANISATIONS (RELIGIONS/FAITHS) CO-EXIST?

Some people preach that "All Religions are True" despite the stark differences in what they teach and what they believe is TRUE. What is the TRUTH? Can anyone really say that all the different religious organisations preach/teach the same things but in a different way? Do they all lead to the same place?

 

Please share your thoughts ....

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i'd rather live in a community being divided by the truth, then being united by lies...

Truth stirs the waters of peace...

let me give you a contradictive statement;
"Peace can only be achieved by war"...

With Christianity comes sacrifice. If you claim yourself to be a Christian, then you better get up and get yourself moving.(Matt 28:19 - Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:)

dont just sit back with the rest of the world and accept everything as it is...


i'd rather live in a community being divided by the truth, then being united by lies... 

Do you live in a community divided by the truth? What is the truth, Law?

And who is trying to unite you with "lies", Law? What are these lies, Law?

With Christianity comes sacrifice. If you claim yourself to be a Christian, then you better get up and get yourself moving.(Matt 28:19 - Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:)

dont just sit back with the rest of the world and accept everything as it is...

Who are you, Law? Are you some sort of preacher or theology student?

What do you do? Who do you think you are preaching to? tsk..tsk...

@ JT Lawless. I'm glad not part of your community. ZION has removed it's heart far away from you, cause no law governs you. Lawless surely makes unwanted noises

Bula Jerex.....DISPENSATIONS....a dispensation of the gospel is a period of time in which the Lord has at least one authorized servant on the earth who bears the holy priesthood and the keys,and who has a divine commissions to dispense the gospel to the inhabitants of the earth.When this occurs,the gospel is revealed anew,so that people of that dispensation do not have to depend basically on past dispensation for knowledge of the plan of salvation.There have been many gospel dispensations since the beginning.The Bible suggests at least one dispensation identified with Adam,another with Enoch,another with Noah,and so on with Abraham,Moses,and Jesus Christ with his apostles in the meridian of time.Paul writes of "the dispensation of the fulness of times"in which the Lord will"gather together in one all things in Christ,both which are in heaven,and which are on earth(Eph 1:10)The fulness of times is the final dispensation and began with the revelation of the gospel to Joseph Smith.It is a dispensation of the restoration and of fulfillment of the Lords plans and purpose since the world began.There are also things reserved for the fulness of times that have not been revealed previously.It is a glorious time,the time in which we live today(Acts 3:19-21)Repent ye therefore,and be converted,that your sins may be blotted out,when the times of refreshing shall come from the presence of the Lord.And he shall send"Jesus Christ,which before was preached unto you.Whom the heaven must receive until the times of restitution of all things,which God hath,spoken by the mouth of all holy prophets since the world began....E dua ga na nona lotu na Tamada Vakalomalagi....ena veitabagauna...sa malo 

In places where different religions coexist peacefully and do their own thing and not bother others, would they be compromising their own Faith in order to foster that peaceful coexistence?

I was just wondering whether you live in a community with people of different faiths, or are they all devout Christians like you, Jerex?

Bula vinaka .@mzs

 
I believe if you go back to the first couple of pages of this discussion, you might probably find some answers to the questions you are raising. Have a look and if you are still not satisfied, I will try to elaborate further.

What I am referring to by "they" ...... all different religious groups/faiths. I was kinda hoping that those from the other religious organisations (apart from Christians) would respond to that question.
There are so many questions that needs to be asked before we start concluding that we can all live or co-exist together peacefully "without compromising" that "Word of God" till the end (whenever that might be).

What do the Hindus teach? What do the Muslims teach? What do the Budhists teach? The Bahai's... Confucianism ..... Judaism ....Sikhism ..... Zoroastrianism...etc, etc.... What about Christianity? What are the philosophies of these religious groups? What do their "Holy Scripture" say? Do they regard these scriptures as the "Word of God"?

For example, I had earlier raised a quote from the "Koran" regarding what the Muslims' stance on other religions was .....

“And KILL them (the unbelievers) wherever you find them, and drive them out from whence they drove you out, and persecution is severer than slaughter, and do not fight with them at the Sacred Mosque until they fight with you in it, but if they do fight you, then slay them; such is the recompense of the unbelievers.” (Sura 2, verse 191).

“Let not the believers take the unbelievers for friends rather than believers; and whoever does this, he shall have nothing of (the guardianship of) Allah, but you should guard yourselves against them, guarding carefully; and Allah makes you cautious of (retribution from) Himself; and to Allah is the eventual coming.” (Sura 3, verse 28).

Now, will this be "watered-down" to enable peaceful co=existence?

 

Vinaka Jerex but really don't have time to comb through the pages, you can either cut and paste your answers to my Qs or just let it be.

Yes, it would be great to have a conversation here in MTVVL with followers of the world's main faiths, but that's probably wishful thinking on your part. 

Sharing the Roman Catholic Church's instructions, Nostra Aetate (Declaration on the relation of the Church to non-Christian religions....the main Catholic Charter for interfaith dialogue in the modern period).

DECLARATION ON 
THE RELATION OF THE CHURCH TO NON-CHRISTIAN RELIGIONS
NOSTRA AETATE
PROCLAIMED BY HIS HOLINESS
POPE PAUL VI
ON OCTOBER 28, 1965

 

1. In our time, when day by day mankind is being drawn closer together, and the ties between different peoples are becoming stronger, the Church examines more closely her relationship to non-Christian religions. In her task of promoting unity and love among men, indeed among nations, she considers above all in this declaration what men have in common and what draws them to fellowship.

One is the community of all peoples, one their origin, for God made the whole human race to live over the face of the earth.(1) One also is their final goal, God. His providence, His manifestations of goodness, His saving design extend to all men,(2) until that time when the elect will be united in the Holy City, the city ablaze with the glory of God, where the nations will walk in His light.(3) Men expect from the various religions answers to the unsolved riddles of the human condition, which today, even as in former times, deeply stir the hearts of men: What is man? What is the meaning, the aim of our life? What is moral good, what sin? Whence suffering and what purpose does it serve? Which is the road to true happiness? What are death, judgment and retribution after death? What, finally, is that ultimate inexpressible mystery which encompasses our existence: whence do we come, and where are we going?

2. From ancient times down to the present, there is found among various peoples a certain perception of that hidden power which hovers over the course of things and over the events of human history; at times some indeed have come to the recognition of a Supreme Being, or even of a Father. This perception and recognition penetrates their lives with a profound religious sense.

Religions, however, that are bound up with an advanced culture have struggled to answer the same questions by means of more refined concepts and a more developed language. Thus in Hinduism, men contemplate the divine mystery and express it through an inexhaustible abundance of myths and through searching philosophical inquiry. They seek freedom from the anguish of our human condition either through ascetical practices or profound meditation or a flight to God with love and trust.    

Again, Buddhism, in its various forms, realizes the radical insufficiency of this changeable world; it teaches a way by which men, in a devout and confident spirit, may be able either to acquire the state of perfect liberation, or attain, by their own efforts or through higher help, supreme illumination. Likewise, other religions found everywhere try to counter the restlessness of the human heart, each in its own manner, by proposing "ways," comprising teachings, rules of life, and sacred rites.

The Catholic Church rejects nothing that is true and holy in these religions. She regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men.

Indeed, she proclaims, and ever must proclaim Christ "the way, the truth, and the life" (John 14:6), in whom men may find the fullness of religious life, in whom God has reconciled all things to Himself.(4)

The Church, therefore, exhorts her sons, that through dialogue and collaboration with the followers of other religions, carried out with prudence and love and in witness to the Christian faith and life, they recognize, preserve and promote the good things, spiritual and moral, as well as the socio-cultural values found among these men.

3. The Church regards with esteem also the Moslems. They adore the one God, living and subsisting in Himself; merciful and all- powerful, the Creator of heaven and earth,(5) who has spoken to men; they take pains to submit wholeheartedly to even His inscrutable decrees, just as Abraham, with whom the faith of Islam takes pleasure in linking itself, submitted to God. Though they do not acknowledge Jesus as God, they revere Him as a prophet. They also honor Mary, His virgin Mother; at times they even call on her with devotion. In addition, they await the day of judgment when God will render their deserts to all those who have been raised up from the dead. Finally, they value the moral life and worship God especially through prayer, almsgiving and fasting.

Since in the course of centuries not a few quarrels and hostilities have arisen between Christians and Moslems, this sacred synod urges all to forget the past and to work sincerely for mutual understanding and to preserve as well as to promote together for the benefit of all mankind social justice and moral welfare, as well as peace and freedom.

4. As the sacred synod searches into the mystery of the Church, it remembers the bond that spiritually ties the people of the New Covenant to Abraham's stock.

Thus the Church of Christ acknowledges that, according to God's saving design, the beginnings of her faith and her election are found already among the Patriarchs, Moses and the prophets. She professes that all who believe in Christ-Abraham's sons according to faith (6)-are included in the same Patriarch's call, and likewise that the salvation of the Church is mysteriously foreshadowed by the chosen people's exodus from the land of bondage.

The Church, therefore, cannot forget that she received the revelation of the Old Testament through the people with whom God in His inexpressible mercy concluded the Ancient Covenant.

Nor can she forget that she draws sustenance from the root of that well-cultivated olive tree onto which have been grafted the wild shoots, the Gentiles.(7) Indeed, the Church believes that by His cross Christ, Our Peace, reconciled Jews and Gentiles. making both one in Himself.(8)

The Church keeps ever in mind the words of the Apostle about his kinsmen: "theirs is the sonship and the glory and the covenants and the law and the worship and the promises; theirs are the fathers and from them is the Christ according to the flesh" (Rom. 9:4-5), the Son of the Virgin Mary. She also recalls that the Apostles, the Church's main-stay and pillars, as well as most of the early disciples who proclaimed Christ's Gospel to the world, sprang from the Jewish people.

As Holy Scripture testifies, Jerusalem did not recognize the time of her visitation,(9) nor did the Jews in large number, accept the Gospel; indeed not a few opposed its spreading.(10) Nevertheless, God holds the Jews most dear for the sake of their Fathers; He does not repent of the gifts He makes or of the calls He issues-such is the witness of the Apostle.(11) In company with the Prophets and the same Apostle, the Church awaits that day, known to God alone, on which all peoples will address the Lord in a single voice and "serve him shoulder to shoulder" (Soph. 3:9).(12)

Since the spiritual patrimony common to Christians and Jews is thus so great, this sacred synod wants to foster and recommend that mutual understanding and respect which is the fruit, above all, of biblical and theological studies as well as of fraternal dialogues.

True, the Jewish authorities and those who followed their lead pressed for the death of Christ;(13) still, what happened in His passion cannot be charged against all the Jews, without distinction, then alive, nor against the Jews of today.

Although the Church is the new people of God, the Jews should not be presented as rejected or accursed by God, as if this followed from the Holy Scriptures. All should see to it, then, that in catechetical work or in the preaching of the word of God they do not teach anything that does not conform to the truth of the Gospel and the spirit of Christ.

Furthermore, in her rejection of every persecution against any man, the Church, mindful of the patrimony she shares with the Jews and moved not by political reasons but by the Gospel's spiritual love, decries hatred, persecutions, displays of anti-Semitism, directed against Jews at any time and by anyone.

Besides, as the Church has always held and holds now, Christ underwent His passion and death freely, because of the sins of men and out of infinite love, in order that all may reach salvation. It is, therefore, the burden of the Church's preaching to proclaim the cross of Christ as the sign of God's all-embracing love and as the fountain from which every grace flows.

5. We cannot truly call on God, the Father of all, if we refuse to treat in a brotherly way any man, created as he is in the image of God. Man's relation to God the Father and his relation to men his brothers are so linked together that Scripture says: "He who does not love does not know God" (1 John 4:8).

No foundation therefore remains for any theory or practice that leads to discrimination between man and man or people and people, so far as their human dignity and the rights flowing from it are concerned.

The Church reproves, as foreign to the mind of Christ, any discrimination against men or harassment of them because of their race, color, condition of life, or religion. On the contrary, following in the footsteps of the holy Apostles Peter and Paul, this sacred synod ardently implores the Christian faithful to "maintain good fellowship among the nations" (1 Peter 2:12), and, if possible, to live for their part in peace with all men,(14) so that they may truly be sons of the Father who is in heaven.(15)


NOTES

1. Cf. Acts 17:26

2. Cf. Wis. 8:1; Acts 14:17; Rom. 2:6-7; 1 Tim. 2:4

3. Cf. Apoc. 21:23f.

4. Cf 2 Cor. 5:18-19

5. Cf St. Gregory VII, letter XXI to Anzir (Nacir), King of Mauritania (Pl. 148, col. 450f.)

6. Cf. Gal. 3:7

7. Cf. Rom. 11:17-24

8. Cf. Eph. 2:14-16

9. Cf. Lk. 19:44

10. Cf. Rom. 11:28

11. Cf. Rom. 11:28-29; cf. dogmatic Constitution, Lumen Gentium (Light of nations) AAS, 57 (1965) pag. 20

12. Cf. Is. 66:23; Ps. 65:4; Rom. 11:11-32

13. Cf. John. 19:6

14. Cf. Rom. 12:18

15. Cf. Matt. 5:45

 

The Holy See : http://www.vatican.va/archive/hist_councils/ii_vatican_council/docu...

vinaka .@mzs...

Thank you for sharing what you believe is the Truth. I believe what you are sharing here is that we (all religions of the world) can live together or co-exist peacefully and not compromise our faith. True?

At the end of that declaration, 1 Peter 2:12,14,15 are quoted. ...... is that directly from a Bible translation or a paraphrase?

 Thank you for sharing what you believe is the Truth. 


You're welcome Jerex... and the TRUTH, if you care to dig deep enough, and be totally honest with yourself, should set you free (instead of this endless chasing your own tail around this blog).  

I believe what you are sharing here is that we (all religions of the world) can live together or co-exist peacefully and not compromise our faith. True?


Yes, Jerex. 


Here, let me share some of what Catholicism teaches us on the subject of "interfaith dialogue" (as you know I'm still deepening my faith and re-discovering things that I had forgotten or took for granted about my faith... and the journey so far has been quite a joy! Anyway, the following is lifted directly from catholic literature). Well, as you probably know...

There are 5 common views on the existence of different religions, namely :

1. All religions are false.

2. One religion is true, the others are completely false.

3. One religion is true, the others are merely approximations to or distortions of it (or perhaps stages on the way to it).

4. All religions are true in what they agree about, but false wherever they disagree.
5. All religions are true: any contradictions are only on the surface.

 

1. All religions are false

This is a cop-out but understandably, given the way so-called 'religious' people behave and the apparent contradictions in all the faiths, people may decide to live without a religious faith of any kind.


A more subtle variation on this position is relativism, which is the view that religious statements are not the kinds of statements that can be (absolutely) true.


So, a given doctrine may be 'true for me' but not for you, because its value depends on its context - the situation in which it is affirmed and the person who affirms it. In this way, the very word 'truth' loses its force.


It was partly this phenomenon that Cardinal Ratzinger had in mind when, just before his election as Pope, he said, "We are moving towards a dictatorship of relativism which does not recognise anything as for certain and which has as its highest goal one's own ego and one's own desires."


2. One religion is true, the others are completely false

Sometimes called 'exclusivism', this is the second simplest solution to the challenge of religious diversity. Its appeals to those who do not want to examine in detail the history and claims of several religions. Since - for good reasons or bad, they have decided that their own religion is true, they feel no need to examine others. Those must all be false, since they say something different. Often this is accompanied by a belief that since the other religions must be false or unreliable, and have deceived so many, they are the work of the devil. 


A milder form of the same position regards other religions as uninteresting rather than demonic, and assumes their existence is due to the capacity of the human soul for self-deception and wishful thinking, or fear of death and the desire to find consolation and reassurance. In the absence of divine revelation, human beings have to 'make something up'.

3. One religion is true, the others are merely approximations to or distortions of it (or perhaps stages on the way to it)

This is a more nuanced, more subtle version of the previous position. It is often called 'inclusivism' because it seeks to include truths found in other religions. Inclusivists argue that all the world's other religions are pointing at theirs : only theirs has the fullness of truth.


In his book 'The Abolition of Man', C.S. Lewis takes a few pages at the end to run through the common moral beliefs that he sees around the world in all the religions, including the "primal" or ancient native religions.


This idea goes back to at least the 2nd century, when the Christian Justin Martyr wrote of the "seeds of the Logos [ semina Verbi ] implanted in every race of men." Lewis calls this universal moral law the Tao - the ancient Chinese word for the Way.


It includes some version of the Golden Rule (Do unto others as you would have them do unto you), plus various important virtues on which an ordered society seems to depend, such as humility, charity and honesty.


Religions given people a reason for cultivating these virtues, even when it might be to their own immediate advantage not to do so. As the Pontifical Council prepared its guidelines for interreligious dialogue in June 2008m Cardinal Jean-Louis Tauran echoed Lewis and Justin when he said :


  "The Ten Commandments are a sort of universal grammar that all believers can use in their relationship with God and neighbour. In creating man, God ordered him with wisdom and love to his end, through the law written within his heart (Rm 2:15), the natural law. This is nothing other than the light of intelligence infused within us by God. Thanks to this, we know what we must do and what we must avoid. God gave us this light and saw this law at creation".


As a Christian inclusivist, for example, one could argue that Christianity has the moral teaching of the natural law common to all religions plus something else that is found in no other religion : the Incarnation of God, which reveals the Trinity.



4. All religions are true in what they agree about, but false wherever they disagree

This is a move from inclusivism to outright pluralism. Clearly there are many points of agreement between the religions. This version of pluralism argues that we should take them seriously where they overlap, and ignore the rest of what they say. It would be a bit like an exercise in trigonometry  - we can pinpoint a position on a map by projecting a direction first from one place and then from another : the goal lies at the point where the two lines cross. You come from the south, I come from the west, but we both meet in the middle. In that sense, all religions are on a level.

5. All religions are true : any contradictions are only on the surface

This kind of pluralism is more subtle. It adds another dimension in which it tries to reconcile religious differences. A metaphor that is often used is that of paths up a mountain. If the truth is the summit, the religions are the various ways we can climb in order to reach it. the contradictions between these paths are only provisional.

If I am climbing the north face, it is true that I must go left at this rock here and right at that ledge there. But if I am climbing from the south, the instructions will be very different, depending on the terrain. It is only when we get to the top that all these different ways can be seen to be equally valid, and the various contradictions to form part of a bigger picture.

Another metaphor is that of languages or dialects. Each religion is viewed as a symbolic dialect in which the truth is expressed, and the contradictions are held to disappear when you are able to translate them from one language to another.

A variant of this last position holds that there are two levels of 'truth', sometimes called relative and absolute. Absolute truth is completely beyond words and concepts. It cannot be expressed except by denials (the truth is not this or that).

Religious differences are confined to the 'relative' level of truth, which is provisional (i.e. to be discarded when we reach enlightenment) and pragmatic (i.e. the religions offer 'skilful means' by which we progress towards a goal. Relative truth is therefore like a ladder that we can abandon when we reach the top. This view is associated with many forms of Asian spirituality, but also with some Christian 'negative' mysticism that stresses our approach to God through denial of his likeness to anything in the world. At the popular level, it translates crudely back into the 'relativism' mentioned in connection with option 1. 

 

THE CATHOLIC BALANCE

Option 3 (open inclusivism) corresponds best to the position of the Catholic Church as expressed in the Second Vatican Council. Catholics cannot simply dismiss other religions as completely false > refer to the Church's declaration in Nostra Aetate.

Thus, the Church recognises there are "good things", even truths, to be found in other religions. The question is how to "preserve and promote" these good things at the same time as witnessing to Christ, for the Church proclaims, and ever must proclaim Christ "the Way, the Truth, and the Life" (Jn 14:6), in whom men (and women) may find the fullness of religious life, in whom God has reconciled all things to Himself.

This also means that we cannot be the kind of pluralists described in option 4. Catholics are committed to the belief that our faith is true - we cannot drop one part of it simply because another religion disagrees with it.   

Source : 'Catholicism and Other Religions' - Catholic Truth Society (CTS), publishers to the Holy See. CTS booklets explain the faith, teaching and life of the Catholic Church. They are based on Sacred Scripture, the Second Vatican Council documents, and the Catechism of the Catholic Church.

 

At the end of that declaration, 1 Peter 2:12,14,15 are quoted. ...... is that directly from a Bible translation or a paraphrase?


Oilei... @ obsessed c.a.v.e men (chapter and verse eejits)..


Jerex, there is nothing that is being taught by Christ's ancient church that contradicts the Sacred Scriptures. We can argue about this tomorrow or another day since its late at my end of the world. Just remember that Catholicism goes back over 2,000 years in history so one could spend the whole year and it's still not enough to explain thoroughly the history of the Catholic faith to a non-believer.


I leave you with this youtube by Steve Silva, which I hope you will draw the inspiration from as it has done for me ... to help guide and light up your path... God bless you Jerex.


http://www.youtube.com/watch?v=Gtmzn8MrLw0&feature=related

Jerex - please click on this link to get a listing of Sydney Mosques and Prayer Room locations to answer your questions below. I counted approx. 60 altogether in Sydney. Vinaka.

http://www.sunnahinspirations.org/index.php?option=com_content&...

For example, I had earlier raised a quote from the "Koran" regarding what the Muslims' stance on other religions was .....

“And KILL them (the unbelievers) wherever you find them, and drive them out from whence they drove you out, and persecution is severer than slaughter, and do not fight with them at the Sacred Mosque until they fight with you in it, but if they do fight you, then slay them; such is the recompense of the unbelievers.” (Sura 2, verse 191).

“Let not the believers take the unbelievers for friends rather than believers; and whoever does this, he shall have nothing of (the guardianship of) Allah, but you should guard yourselves against them, guarding carefully; and Allah makes you cautious of (retribution from) Himself; and to Allah is the eventual coming.” (Sura 3, verse 28).

Now, will this be "watered-down" to enable peaceful co=existence?

So Jerex, have you checked with your muslim 'brothers' in Sydney about that quote? 

How long have you been living in Sydney? 

And how long have those mosques and prayer rooms existed in Sydney?

Any killings or persecution in the name of Allah happening in your neighbourhood, Jerex?

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