One concept in physics is that all atoms and energy consist of vibrations and wave appearances. In a material way, every atom or form of energy is caused by vibration. The physical approximation (tilnærmelse) describes the nothing of the idea of vibration - and does not touch on the spiritual aspects and the consciousness of matter. It does not distinguish between the "nothing" and the spiritual "No-Thing" (the ALL). It only recognizes the material aspects of the nothing.
If everything is vibrations or waves, then it is not necessary to speak of matter or energy, then Creation is fundamentally based on this concept of vibration. The primeval vibration (before the limitation) can be described as infinite in time, infinite in all its aspects and possibilities, infinite in frequency and amplitude and existing in all time directions (omnitime). Unchanging, timeless and powerful to all limited vibrations in every bound power. It is the omnipotent definition.
In this approximation the nothing is more simple to understand. Before the creation - the infinite omnipotent vibration existed- but a vibration in every direction and of infinite frequency and amplitude is not a vibration. The apparent paradox can be eliminated by stating: Only at the instant when this infinite vibration blocks itself by interference, as in a flash, all bound waves and frequencies were created. This condition is very close to the existential view of the Creation out of NOTHING in Chapter 1.
The nothing (here) has no counteraction, but in contrast the omnipotent vibration - can manifest itself only by counter-acting in such a way that the infinite allows the nothing to be. So one can also state that all vibrations were created because the nothing bound itself by a mechanism of interference quenching (ble dempet) - (counteracting vibrations) of infinite force, which blocked the infinite possibilities of these vibrations. This universe can only be considered as the limitation of the unbounded nothing." - Taken from "Contact with the Iargans"
Recently i've been thinking more and more about religion, the universe and the likes, and it always leads me back to a few things.
One of which is huge to me, not because i live my life striving to get into a heaven or keep myself out of a hell, but we all at some point in time realized their is the true religion out there somewhere (atheism included in my "true religion" concept) but if their is a god, why would he only let people into whatever form of heaven if they believe in him, why wouldn't he choose people that live morally sound lives and adhered to the rules he set forward? For example say some random sect of Christianity was the true religion. Would god only accept us into heaven if we accepted Jesus as our savior (i don't know what word to use there), or would living a good life abiding by his 10 commandments and other rules allow us entrance to heaven, though we followed a different religion? I personally think (hope) that that's how it will be, for the simple fact of their being so many different religions available to us and god hasn't given us a sure sign to which one was the real one, or maybe that's a sign that atheism could be the true religion, maybe if there was a god he would've showed us which religion to follow but their isn't so he didn't, or maybe that's a sign showing that he wouldn't care what religion we follow?
Another is the start of everything. I understand the big bang theory, but i've never been able to grasp what was before it. I've heard people say "God caused the big bang" which to me could make sense, but what was before god? If the universe can't just be then how could god just be?
so what do you guys think? is their a true religion and would belief in it be the only thing that would get you to it's form of heaven? or could living a good life get you there also?
"Christian Universalism is a set of theological beliefs about God, Christ, and the origin and destiny of the human soul, emphasizing the unconditional parental love of God and God's plan to redeem, restore, and transform all people through Christ. This spiritual belief system has existed in various forms at various times during the past 2000 years.
Christian Universalists claim that their beliefs were the most common interpretation of Christianity in Early Christianity, prior to the 6th century. Today it is regarded as a heretical view of the Gospel by most Christian denominations. However, a substantial minority of Christians from a diversity of denominations and traditions appear to believe in the controversial tenets of this belief system, such as the reality of an afterlife without the existence of an eternal hell.
The central beliefs of Christian Universalism are as follows:
God is the loving Parent of all people.
Jesus Christ reveals the nature and character of God and is the spiritual leader of humankind.
Sin has negative consequences for the sinner either in this life or the afterlife (some concept of karma or purgatory), but the penalty for sin is not everlasting (i.e. doctrines of damnation to hell and annihilationism are rejected).
Universal reconciliation: All souls are reconciled to God without exception.
Theosis as the meaning of salvation: All souls will ultimately be conformed to the image of divine perfection in Christ.
The first five of these beliefs were found in the Five Principles of Faith adopted in 1899 by the Universalist General Convention, a historical Christian denomination which was later called the Universalist Church of America. All six of these beliefs are found in the statement of faith adopted in 2007 by the Christian Universalist Association. The inclusion of the last belief reflects a modern revival of the concept of theosis (often called "Manifest Sonship" or "Christedness") among Christians who believe in universal reconciliation, especially those with a background in the Charismatic movement or the New Age and New Thought movements.
Christian Universalists argue that Jesus taught Universalist principles including universal reconciliation and the divine origin and destiny of all people, and that these teachings were further developed by Saint Paul, Saint Peter, and Saint John the Apostle. They also argue that some Universalist principles were taught or foreshadowed in the Old Testament.
Christian Universalists often point to the following Biblical teachings as evidence of Universalism:
Jesus' Parable of the Lost Sheep (Matthew 18:12-14, Luke 15:1-7)
Jesus' Parable of the Prodigal Son (Luke 15:11-31)
Jesus' prophecy that he will "draw all men" to himself (John 12:32)
Jesus' teaching that God is "Our Father in heaven" (Matthew 6:9)
Jesus' teaching that "whatever you did for one of the least of these brothers of mine, you did for me" (Matthew 25:40)
Jesus' teaching that all things will be renewed. (Matthew 19:28)
Jesus' teaching that the unforgiving servant will be turned "over to the jailers to be tortured, until he should pay back all he owed." (Matthew 18:34)
Jesus' statement that human beings are "gods" (John 10:34, quoting Psalm 82:6)
Paul's teaching that human beings are God's "offspring" (Acts 17:28)
Paul's teaching that there is "one God and Father of all, who is over all and through all and in all" (Ephesians 4:6)
Paul's teaching that "from [God] and through him and to him are all things" (Romans 11:36)
Paul's teaching that Jesus is the "firstborn among many brothers" (Romans 8:29)
Paul's prophecy that "as in Adam all die, so in Christ all will be made alive" (1 Corinthians 15:22)
Paul's teaching that "just as the result of one trespass [by Adam] was condemnation for all men, so also the result of one act of righteousness [by Christ] was justification that brings life for all men. ... through the obedience of the one man the many will be made righteous" (Romans 5:18-19)
Paul's statement that God "is the Saviour of all men, specially of them that believe." (1 Timothy 4:10)
Paul's teaching that "God was reconciling the world to himself in Christ, not counting men's sins against them" (2 Corinthians 5:19)
Paul's prophecy that "every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11)
Peter's teaching that Jesus "died for sins once for all" and "went and preached to the spirits in prison who disobeyed long ago" (1 Peter 3:18-20), so that they may "live according to God in regard to the spirit" (1 Peter 4:6)
John's teaching that "God is love" (1 John 4:8,16)
John's teaching that "God is light; in him there is no darkness at all" (1 John 1:5)
John's teaching that "[Jesus Christ] is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world" (1 John 2:2)
The angel announcing the birth of Jesus to shepherds, saying, "I bring you good news of great joy that will be for all the people." (Luke 2:10)
Old Testament teaching that men and women are created "in the image of God" (Genesis 1:27)
Old Testament teaching that "[God's] anger lasts only a moment" (Psalm 30:5)
Old Testament teaching that "[God] is good; his love endures forever" (Psalm 106:1, 107:1)
Non-Universalist Christians interpret these Biblical teachings in ways that do not imply Universalism, or point to other verses in the Bible which seemingly contradict Universalist beliefs. Christian Universalists contend that some key words in the original Greek and Hebrew text of the Bible have been mistranslated to strengthen the traditional argument for eternal hell.
Liberal Christian Universalism (specifically what I personally am a part of)
A variety of people who have liberal interpretations of Christianity hold Universalist beliefs and can be considered Liberal Christian Universalists. This category of Christian Universalism includes some members of mainline Protestant denominations, some people influenced by the New Age and New Thought movements, some people in the emerging church movement, some Unitarian Universalists who continue to follow Jesus as their primary spiritual teacher, and some Christians from other religious backgrounds who may or may not attend church.
Liberal Christian Universalism emphasizes the all-inclusive love of God and tends to be more open to finding truth and value in non-Christian spiritual traditions compared to the attitude of other forms of Christian Universalism, while remaining generally Christ-centered. In contrast to Evangelical Universalism, Liberal Christian Universalism views the Bible as an imperfect human document containing divine revelations, is not necessarily Trinitarian, and often downplays or rejects blood atonement theology in its view of the crucifixion of Jesus. Some Liberal Christian Universalists believe in mystical, Gnostic, or New Age ideas such as Panentheism and the preexistence and reincarnation of the soul, and New Thought ideas such as the law of attraction. Liberal Christian Universalists sometimes do not view homosexuality as sinful and may advocate equal rights for gay people in the church and in society.
The Unitarian Universalist Christian Fellowship is an organization for Liberal Christian Universalists, especially those who belong to the Unitarian Universalist Association. The Liberal Catholic Church and the Unity Church are liberal Christian denominations which teach some Universalist beliefs.
Issues of disagreement among Christian Universalists
There are many religious issues on which Christian Universalists disagree with each other, depending on their theological background and denominational tradition. Some examples include:
A wide range of ways of understanding the Bible, such as Biblical inerrancy, Biblical infallibility, Biblical criticism and higher criticism. Also various views of the Biblical canon and apocryphal texts.
Whether God is best described by the orthodox Christian concept of Trinity or in some other way, such as Modalism, Unitarianism, Panentheism, etc.
Whether Jesus Christ will literally return at some future time (futurism and dispensationalism), or returns metaphorically in the present (amillennialism) or future, or whether these prophecies were fulfilled in ancient times (preterism).
The specific nature of the afterlife (literal versus metaphoric heaven and hell, purgatory, reincarnation, other ideas).
Whether the shed blood of Christ on the cross is a literal atonement for the sins of the world or whether this is metaphorical, and what the atonement accomplished -- Anselm of Canterbury's satisfaction (Roman Catholic view), John Calvin's penal substitution (Reformed and common evangelical view), Hugo Grotius' moral government (classical Arminian and Methodist view), Gustaf Aulen's Christus Victor (Eastern Orthodox view, commonly held by Anabaptists), or Peter Abelard's moral influence (modernist-liberal theological view), etc..
Whether non-Christians can be saved in Christ (inclusivism), whether salvation in Christ is even necessary for all people (pluralism), or whether salvation occurs only after profession of belief in the Lordship of Jesus Christ (exclusivism).
Whether homosexual relations should be considered sinful in light of the New Testament.
Whether Christian Universalists should attend denominational churches in the hope of transforming them, or should start their own new churches, or should leave the organized church entirely.
Status as a new religious movement
Currently, Christian Universalism seems to be entering a phase of increasing organization and outreach to various types of Christians. There are some indications that it may be consolidating into a distinct new religious movement. However, some of the leaders of churches and groups that teach Christian Universalism are strongly opposed to forming any type or form of organization or movement.
It is unclear whether Christian Universalism will eventually develop into a new branch of Christianity with one or more new denominations, or whether Christian Universalist beliefs will become common in one or more existing branches of Christianity, or whether Christian Universalism will remain a little known belief system regarded as heretical by most Christians. A significant question is whether Christian Universalists of various types and backgrounds will rally around their shared beliefs to form a cohesive tradition and movement, or whether Christian Universalism will continue to be fragmented into small and isolated groups, limiting its potential for growth and influence."
Edited by fykusfire, 12 August 2009 - 02:10 PM.