2 - Christian churches
2 – 1 - Why the Christian churches are different of the others?
The example of Jesus-Christ does not take the same value, if it is examined with a Western glance or this one of tortured peoples sometimes in the name of Jesus himself, like it was the case especially for the Jew people We must thus to put any action into perspective of the men to avoid confusing them with the real will of God. This will of God who is diluted more especially than we examine it through carnal excesses of the former generations, which often confounded faith and presumptions, lure of gain and evangelisation, as it is always so easy to confuse our real motivations. How many men, at the day of their appearance before God, themselves are already heard to say, what others inevitably will listen to say them, through words of Jesus in Mathieu 7:22/23: Many will say to me in that day, Lord, Lord, have we not prophesied in your name? And in your name have cast out devils? And in your name done many wonderful works? And then will I profess to them, I never knew you: depart from me, you that work iniquity.
Why that?
Carnal "spirituality" is logic of egoistic love limited by the fear, whereas divine spirituality is a logic of the Love of others included in the wisdom of God. There are thus two means giving an appearance of spiritual progression. The first, and most simplistic, is better to use the fear to give to carnal spirituality a more subtle, like more respectful appearance of others. The second is to rewrite in us a different logic, as well in our soul as in our spirit, because this last becomes driving our spontaneous reactions by a short circuit of the brain.
It is obvious that the work accomplished in the human being will not be from comparable nature and will not bring to the individual the same freedom of heart and enthusiasm of life, according to the "method" employed, but if we observe the result superficially, will find we generally only few differences there, like we will see it in the next paragraph.
The work completed by a refinement of the influence of the fear on the carnal one, indeed attains very quickly to mask the personal imperfections of the glance of the others, until accepting the constraint of this hypocrisy by the seduction of the heart, considering impossibility to act differently, as do it the humanism, but with an often creditable aim to give reason to the "right". This work is at the image of a thin restoration on an existing wall, in order to mask its decrepitude and the cracks. It very quickly gives the appearance of a deep sanctification, but cannot do it without there being a form of concealment intellectual, which does not make it possible to react of heart as Jesus-Christ lived it, and that He wants to give it us. Many people believe accordingly to live the faith, confusing this one with a simple religion to which they give reason. This kind of approach inevitably leads, over time, to a sectarianism more or less formulated and has a destroying fanaticism, which discredits the Glory and the Love of God our Father. This attitude is very understandable, because the more the state of mind possesses deep-roots in the person, more the smallest antagonistic situation, unlike its concept of origin is interpreted by it as a seism of which the other is the person to blame. The walls of his spiritual edifice waver, putting the person concerned in the obligation to harden each time a little more its rules of life. The produced action is in the image of roughcast and roughcast still on to old and multiple layers already cracked, to preserve a building worthy of appearance and avoid to the supporting wall remained carnal to collapse. It is no longer in effect the wall that supports the roughcast, but the opposite. The person faced with the slightest conflict of daily life, will then interpret as injury deep all that differs from its initial presumptions; because of, she thinks, the "error", see the hardness of his heart and the wickedness of the other.
This is still like raising oneself the building of its soul on too narrow bases. More as time goes that its personality continues in a dimension that she interprets like coming from God, and that its entourage close possibly comes in confirmation to its attitudes, more the person fights any form of external disturbance which would be likely to make stagger its unstable balance. That explains its fights against the remainder of the society, as well as all the rules and prohibited which it puts on itself and its environment.
The work suggested by Jesus is of very an other nature. Jesus offers to each one to rebuild stone by stone, the whole construction, without allowing the total crumbling of the wall, so that each one can keep its personality and its individual liberty of action. Accomplished work will perhaps not have proud pace throughout its restoration, as can be it the disguise of one new roughcast, and will request inevitably much more time to be achieved. The building once finished will not be certainly of comparable nature, but since it is achieved for its totality throughout our life, immediate appearances can sometimes give reason to a botched job, even if the materials used are not of so pure nature.
The building rebuilt by Jesus is contrary to the first. Its bases cover all our life, in any circumstance that it is. Its height can appear low, but being spiritually equal to that of Jesus, who has overcoming any domination and principality in the celestial places; it makes victorious in its time any worker who works correctly. Nothing can then hustle the building, because it is built on the basis of Love of its fellow man, and does not seek a hypothetical personal rise.
This last attitude will therefore require a permanent effort of truth of heart, in a real repentance on error, unlike the previous case in which the person will face a permanent form of misleading duplicity, generally unconscious. The sincerity of the person is not indeed to call into question necessarily, because although he will try always to clear by some subterfuge in order to give himself clear conscience, as long as he will not have understood that the management of his faith remains carnal, he will not be able to come out of vicious circle.
If we put a possible restriction to the sincerity of the person, it is not for the 99.9% of sincere Christians, but well for the remaining 0.1%, that use the Christian life as Judas Iscariot did, to overcome a person or a given context. These people fraudulently use God in Jesus Christ, as a means of action considered necessary to achieve their purposes, without realizing that these are them the dupes. We do not go into this particular case that we develop in Chapter 15 of The Boomerang Effect, but emphasize however that in the Christian approach, each remains responsible for its own carnal purification which will lead him, if he perseveres toward reactions more or less close to the true nature of God and the love of his neighbor It is obvious that any church, any religion, does however not try to insert their subjects in a spiritual processes of divine nature. Some go until justifying carnal nature, considering that a man is good, therefore saved, as soon as he estimates himself to be able to justify at least 50 % of "good" actions.
In the religions of this type, the true spirituality of God is no searched, but gave way to the only carnal better exploitation quota of the same animal logic which built the subject himself. To do our own examination of conscience in this way, it's to do a medical test with contaminated tools, except that instead of bringing out the obvious error, it brings out the accuracy. It's no more to know indeed whether our life is polluted or not in connection with the divine nature, but with our own animal interpretation in its sole sincerity. If we do not analyze via a "tool" identical in nature to the spiritual law of God, how can we bring out the mistakes? We find this attitude in various religions and churches, even monotheists. Their only motivation is a cohabitation without too many clashes, with identical structures of animal society, but lets actually at the humanity to the self-destruction, by technological means giving them a disproportionate power in ratio of its remained spiritual evolution archaic.
It is obvious, that the foundations of these religions have nothing comparable with the Christian bases included in the words of Jesus, who denounces any carnal value as being the sin, if small it is, but who offers Himself a base of logic different to the one from the animal nature, without which any effort is useless.
What differentiates the religions of Christian foundations and the others, is indeed what might appear to some as a small educational "subtlety" if they have not yet experienced the Baptism of the Holy Spirit, , while it is the opposite of it. Some start from better exploitation of animal nature, whereas the Christian religions normally start by the rewriting in a logic of action and reactions external to the animal world, since a different starting base which is the Baptism of Saint-Esprit. Any religion, even monotheist, does not teach inevitably the same bases of fundamental values born throughout Judaism, even if their fight seems identical against carnal nature and that their total result remains somewhat similar at first sight.
