The One God Is the God of All Religions

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Cheon Seong Gyeong 2011

You have to become a person who
can establish the homeland, bring glo-
ry to that homeland, live immersed in
that homeland, and be able to die in
that homeland. Before this time, there
was no one who could come in front of
Heaven and take responsibility. This is
a solemn responsibility that can be ful-
filled only once and only at a given time
in history; it cannot be approached care-
lessly. When you hear something once,
you may think of ten things that are
different from what you heard. But you
must go forward, taking that one thing
you heard and compare it with those
different things. For heavenly fortune
to appear here, you must have the con-
viction not to be concerned even if the
path brings you face to face with utter
disgrace a thousand times, or if you die
hundreds of times. If you go forward
with this kind of conviction, God will
protect the path you are taking.

Cheong Seong Gyeong 566

Section 1. The Settlement of the Victorious Domain of True Parents

1.1 Ceremony of the Settlement of the Eight Stages: restoration of the right of the eldest son, right of the parent and right of kingship
August 31, 1989 Kodiak, Alaska

Now that the vertical and horizon-
tal eight-stage indemnity has all been
completed, the Ceremony of the Settle-
ment of the Eight Stages could be per-
formed on August 31, 1989, in Alaska,
the most northerly location in the West.
It is the northernmost place. On the first
day of September, I declared “the ideol-
ogy centered on the Heavenly Father”
at the same place. The ideology cen-
tered on the Heavenly Father is simul-
taneously the ideology of salvation by
love as well as the ideology of parental
love. This parent-centered ideology is all
about a life lived by giving love. Satan
cannot oppose anything based on love.
If he cannot oppose the path taken by
the Unification Church, we can rapidly
expand worldwide. (199-157, 1990.2.16)

Part 1
God and Creation

Chapter 1
Knowledge of God

The One God

Teachings of Sun Myung Moon

What is the source of all beings? God, the One Being, unique and absolute. (262:51, July 23, 1994)

What is the one true existence in heaven and earth? He is the Absolute Being. The Korean language refers to Him as the Only Being, the Owner and Lord, which when abbreviated is “The One Lord” (Hananim), God.8 (39:302, January 16, 1971)

God is called by many different names, yet regardless of what names He is called, there cannot be many gods. Since the origin is only one, there can be only one God. Due to the many different languages of the world, there are many different names for God. Yet God, the original entity, is only One. The purpose that God pursues is manifested through religions. Hence, no matter how many religions exist, their purpose is one—the peace of the Kingdom of Heaven. (210:199-200, December 23, 1990)

All the ‘absolute beings’ worshiped until now are not different gods, but actually one and the same God. Each religion’s theology grasps but an aspect of God’s attributes. A correct understanding of the entirety of God clarifies that all religions are brothers, all established by the one God. (122:304, November 25, 1982)

Each religion has an absolute being as a basis for its doctrine. The absolute being of Judaism is Jehovah, of Christianity, God, and of Islam, Allah. Confucianism and Buddhism do not specify an absolute being. However, because the basic Confucian virtue of benevolence (jen) is linked to the mandate of Heaven, Heaven may be regarded as the absolute being in Confucianism. Buddhism teaches that all phenomena are in constant change while the truth is found in the ‘Suchness’ that lies behind all phenomena.9 Thus, Suchness functions as the absolute being of Buddhism. (122:301, November 25, 1982)

The basic cause of religious conflict lies in the ambiguity of their doctrines about Ultimate Reality. The Absolute Being is only one; there cannot be two absolute beings. However, when the leaders of each religion claim that only their absolute being is the true God, it leads to the contradiction that there is more than one absolute being. We would then conclude that the god of each religion is only a relative god, and that there is no basis for believing that the Absolute Being exists. Consequently, although God has been promoting through the various religions a universal teaching about God’s love and truth, their various perspectives remain only relative. We can conclude that religions have been incapable of establishing the absolute value perspective that can bring the prevailing confusion under control. This is the inevitable result of the fact that no religion has been able to present the correct explanation about the Absolute Being. (122:300-01, November 25, 1982)

Each religion has pride in its own teachings and jealously guards its traditions, regarding itself as superior to all others. However, religious teaching has universal elements, which come from God. The one God is the God of all religions. Therefore, religions should purify themselves and elevate themselves through universal principles. The central value in religion is true love, which we can sum up by the teaching, “Live for the sake of others.” The individual lives for the sake of the family; the family lives for the sake of the community; the community lives for the sake of the nation; the nation lives for the sake of the world. Likewise, my religion should live for the sake of other religions. This is the principle of principles. The source of this universal principle is God. In creating the universe, God invested Himself totally for the sake of His creatures. Throughout history, God has been continually sacrificing Himself in order to save fallen human beings, who have been living just as they desire. The prophets, saints and sages who knew God’s will have followed this divine principle in their own lives. (234:222, August 20, 1992)

In God’s way of thinking, there is no concept of an enemy. If there were, it would imply Dualism (two origins). Because God does not have such a concept, He does not fight. (225:123, January 5, 1992)

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