True christians are in essence the same as all perennial philosophers of other religions around the world, and that is practical as well as theoretical and proves to those that devote themselves to it to be empirical. Some true Christian perennial philosophers are St John of the cross, St Bernard, St Thomas Aquinas, Miester Eckhart, George Fox, William Law, J.J Olier, St Augustine just to name a few. The doctrine they hold true to is that of the pure Christian religion. I recommend you look them up. The spirituality is so radically different from the organized interpretation which instead of preaching and concerning themselves with the eternal gospels and universal truths which are everlasting and beneficial for all mankind, are too preoccupied with events in time which very well could be fabricated and false. Instead of teaching the message of love which Jesus(real or symbolic) taught, they are too busy disparaging other spiritual beliefs and religions which ironically most of the times teach the same principles and values. Christianity is about tolerance of other religions and beliefs and yet it is sad how large a measure of corruption has twisted and manipulated the pure simple message of the perennial philosophy which is based on the teachings of Jesus. Anyway enough of me talking. Here are two pieces of writings written by two articulate perennial philosophers. It is my belief that all christians,buddhists, muslims, hindus and anyone interested in spirituality can find something to relate to in these two marvellous pieces of prose.
If you, illustrious Prince (the words were addressed to the Duke of Wurtemberg) had informed your subjects that you were coming to visit them at an unnamed time, and requested them to be prepared in white garments to meet you at your coming, what would you do if on arrival you should find that, instead of robing themselves in white, they had spent their time in violent debate about your person--some insisting that you were in France, others that you were in Spain; some declaring that you would come on horseback, others that you would come by chariot; some holding that you would come with great pomp and others that you would come without any train or following?
And what especially would you say if they debated not only with words, but with blows of fist and sword strokes, and if some succeeded in killing and destroying others who differed from them? "He will come on horseback." "No, he will not; it will be by chariot." "You lie." "I do not; you are the liar." "Take that"--a blow with the fist. "Take that"---a sword thrust through the body. Prince, what would you think of such citizens? Christ asked us to put on the white robes of a pure and holy life; but what occupies our thoughts? We dispute not only of the way to Christ, but of his relation to God the Father, of the Trinity, of predestination, of free will, of the nature of God, of the angels,of the condition of the soul after death--of a multitude of matters that are not essential to salvation; matters, moreover, which can never be known until our hearts are pure; for they are things which must be spiritually perceived.
-----Sebastion Castellio
Selfishness and partiality are very inhuman and base qualities even in the things of this world; but in the doctrines of religion they are of a baser nature. Now, this is the greatest evil that the division of the church has brought forth; it raises in every communion a selfish, partial orthodoxy, which consists in courageously defending all that it has, and condemning all that it has not. And thus every champion is trained up in defense of their own truth, their own learning and their own church, and he has the most merit, the most honour, who likes everything, defends everything, among themselves, and leaves nothing uncensored in those that are of a different communion.
Now, how can truth and goodness and union and religion be more struck at than by such defenders of it? If you ask why the great Bishop of Meaux wrote so many learned books against all parts of the Reformation, it is because he was born in france and bred up in the bosom of Mother Church. Had he been born in England, had Oxford or Cambridge been his Alma Mater, he might have rivalled our great Bishop Stillingfleet, and would have wrote as many learned folios against the Church of Rome as he has done. And yet I will venture to say that if each Church could produce but one man apiece that had the piety of an apostle and the impartial love of the first Christians in the first Church at Jerusalem, that a Protestant and Papist of this stamp would not want half a sheet of paper to hold their articles of union, nor be half an hour before they were of one religion. If, therefore, it should be said that churches are divided, estranged and made unfriendly to one another by a learning, a logic, a history, a criticism in the hands of partiality, it would be saying that which each particular church too much proves to be true. Ask why even the best among the Catholics are very shy of owning the validity of the orders of our Church; it is because they are afraid of removing odium from the Reformation.
Ask why no Protestants anywhere touch upon the benefit or necessity of celibacy in those who are separated from worldy buisness to preach the gospel; it is because that would be seeming to lesson the Roman error of not suffering marriage in her clergy. Ask why even the most worthy and pious among the clergy of the Established Church are afraid to assert the sufficiency of the Divine Light, the necessity of seeking only the guidance and inspiration of the Holy Spirit; it is because the Quakers, who have broke off from the church, have made this doctrine their corner-stone. If we loved truth as such, if we sought it for its own sake, if we loved our neighbour as ourselves, if we desired nothing by our religion but to be acceptable to God, if we equally desired the salvation of all men, if we were afraid of error only because of its harmful nature to us and our fellow-creatures, then nothing of this spirit could have any place in us.
There is therefore a catholic spirit, a communion of saints in the love of God and all goodness, which no one can learn from that which is called orthodoxy in particular churches, but is only to be had by a total dying to all worldly views, by a pure love of God, and by such an unction from above as delivers the mind from all selfishness and makes it love truth and goodness with an equality of affection in every man, whether he is Christian, Jew or Gentile. He that would obtain this divine and catholic spirit in this disordered, divided part of the church without partaking of its division, must have these three truths deeply fixed in his mind.
First, that universal love, which gives the whole strength of the heart to God, and makes us love every man as we love ourselves, is the noblest, the most divine, the Godlike state of the soul, and is the utmost perfection to which the most perfect religion does any man any good but so far as it brings this perfection of love into him. This truth will show us that true orthodoxy can nowhere be found but in a pure disinterested love of God and our neighbour.
Second, that in this present divided state of the church, truth itself is torn and divided asunder; and that, therefore, he can be the only true catholic who has more of truth and less of error than is hedged in by any divided part. This truth will enable us to live in a divided part unhurt by its division, and keep us in a true liberty and fitness to be edified and assisted by all the good that we hear or see in any other part of the church...Thirdly, he must always have in mind this great truth, that it is the glory of the Divine Justice to have no repsect of parties or persons, but to stand equally disposed to that which is right and wrong as well in the Jew as in the Gentile. He therefore that would like as God likes, and condemn as God condemns, must have niether the eyes of the Papist not the Protestant; he must like no truth the less because Ignatius Loyola or John Bunyan were very zealous for it, nor have the less aversion to any error, because Dr. Trapp or George Fox had brought it forth.
---William Law
WASN'T THAT BEAUTIFUL?? HONESTLY, IF ALL CHRISTIANS THOUGHT AND PRACTICED LIKE WILLIAM LAW ,WHO WOULDN'T BE ONE? Any thoughts or opinions on this? I hope you enjoyed reading it.
Some small grammatical errors I had to fix. Hence the edit
