“How can we manifest peace on earth if we do not include everyone
(all races, all nations, all religions, both sexes) in our vision of Peace?”
Quote from Dr John World Peace JD USA johnworldpeace.com
The Interdenominational Assembly of Churches is under the umbrella of Eric Michel Ministries International; it is an association of Christian churches and para-churches worldwide.
All our Theology and our Philosophy is base on two passage of the Bible, first John1:1-5 and the second on Ephesian 4: 4-6 one body and one Spirit (just as also you were called with one hope of your calling), one Lord, one faith, one baptism, one God and Father of all, who is overall, and through all, and in all. In one word CHRIST.
Our Denomination Ministries are:
- Baptist with New Hope Ministry & Missions
- Catholic with Eric Michel Ministries International Progressive Catholic Ministry
- Methodist with Eric Michel Ministries International Methodist Episcopal Nonconforming Conference
- Pentecostal with Eric Michel Pentecostal Ministry
- and Buddhism with Eric Michel Secular Buddhist Ministry
The Buddhist Ministry is linked with our Eric Michel Ministries International Third Order of Saint Francis Chaplaincy directed by our Catholic and Methodist Chaplains.
From Wikipedia, the free encyclopedia
Buddhist philosophy refers to the philosophical investigations and systems of inquiry that developed among various Buddhist schools in India following the parinirvana (i.e. death) of the Buddha and later spread throughout Asia. The Buddhist path combines both philosophical reasoning and meditation. The Buddhist traditions present a multitude of Buddhist paths to liberation, and Buddhist thinkers in India and subsequently in East Asia have covered topics as varied as phenomenology, ethics, ontology, epistemology, logic and philosophy of time in their analysis of these paths.
Early Buddhism was based on empirical evidence gained by the sense organs (ayatana) and the Buddha seems to have retained a skeptical distance from certain metaphysical questions, refusing to answer them because they were not conducive to liberation but led instead to further speculation. A recurrent theme in Buddhist philosophy has been the reification of concepts, and the subsequent return to the Buddhist Middle Way.
Particular points of Buddhist philosophy have often been the subject of disputes between different schools of Buddhism. These elaborations and disputes gave rise to various schools in early Buddhism of Abhidharma, and to the Mahayana traditions such as Prajnaparamita, Madhyamaka, Buddha-nature and Yogācāra.
- Impermanence or Change (anicca)
- Suffering or Unsatisfactoriness (dukkha)
- Not-self or Insubstantiality (anattaa).
Anicca (Sanskrit anitya) “inconstancy” or “impermanence”. This refers to the fact that all conditioned things (sankhara) are in a constant state of flux. In reality there is no thing that ultimately ceases to exist; only the appearance of a thing ceases as it changes from one form to another. Imagine a leaf that falls to the ground and decomposes. While the appearance and relative existence of the leaf ceases, the components that formed the leaf become particulate material that may go on to form new plants. Buddhism teaches a middle way, avoiding the extreme views of eternalism and nihilism.
Dukkha (Sanskrit duhkha) or dissatisfaction (or “dis-ease”; also often translated “suffering”, though this is somewhat misleading). Nothing found in the physical world or even the psychological realm can bring lasting deep satisfaction.
Anatta (Sanskrit anatman) or “non-Self” is used in the suttas both as a noun and as a predicative adjective to denote that phenomena are not, or are without, a permanent self, to describe any and all composite, consubstantial, phenomenal and temporal things, from the macrocosmic to microcosmic, be it matter pertaining to the physical body or the cosmos at large, as well as any and all mental machinations, which are impermanent.
- Suffering does exist
- Suffering arises from attachment to desires
- Suffering ceases when attachment to desire ceases
- Freedom from suffering is possible by practicing the Eightfold Path
The Buddha defined his teaching as “the middle way” (Pali: Majjhimāpaṭipadā). In the Dhammacakkappavattana Sutta, this is used to refer to the fact that his teachings steer a middle course between the extremes of asceticism and bodily denial (as practiced by the Jains and other
ascetic groups) and sensual hedonism or indulgence. Many sramanas of the Buddha’s time placed much emphasis on a denial of the body, using practices such as fasting, to liberate the mind from the body. The Buddha, however, realized that the mind was embodied and causally dependent on the body, and therefore that a malnourished body did not allow the mind to be trained and developed. Thus, Buddhism’s main concern is not with luxury or poverty, but instead with the human response to circumstances
Secular Buddhism Ministry
As Christian, we cannot adhere to the Buddhism religion. Still, EMMI agrees to his philosophy received from the movie: “Little Buddha” (1993) from the writer & director Bernardo Bertolucci where it says the three laws: the law of impermanence, the of the middle and the law of being humble as understood by the Rev. Eric Michel.
Buddhism and Christianity are miles apart; we base our reasoning that it has only one GOD, and we are promoting the Christian Unity of diverse Christian denominations toward the Cosmic Christ. Still, the ultimate goal is to have only ONE religion for everybody. Accessibility to unit the Abrahamic descent is easy; the work to include all others is another task that we won’t see soon.
True it as only one GOD finding the link to unify us all…? If we can have some elements from Christianity in Buddhism, the task is half done.
The Buddhist thoughts are not new for our founder, the Rev. Eric Michel, at the beginning of the Universal Society of New Syncretism (Société Universelle du Nouveau Synchrétism [SUNS in French]). A book found in our mediatech under the number SUNS/SSI 29 (Copyright Paris 1985) with the title:
“Zen et vie quotidienne” la pratique de la concentration publié chez Albin Michel / Zen and everyday life the practice of concentration published at Albin Michel by Taisen Deshimaru. We know that S.U.N.S. was in existence from 1978 to 1993.
We know from his Bachelor Thesis Christian Ministry (Gnosticism) in his explanation of the Syncretism a large part of his understanding of soul came from that book in a large part and also from his father religion of Eckankar heaven, in which Rev. Eric Michel (REM) void in the year 2000.
The philosophical or religious belief that the non-physical essence of a living being starts a new life in a different physical form or body after biological death. It is also called rebirth or transmigration. Resurrection is a similar process hypothesized by some religions, that involves coming back to life in the same body. The origins of the notion of reincarnation are obscure. Discussion of the subject appears in the philosophical traditions of India. The Greek Pre-Socratics discussed reincarnation, and the Celtic Druids are also reported to have taught a doctrine of reincarnation.
The belief in reincarnation had first existed among Jewish mystics in the Ancient World, among whom differing explanations were given of the afterlife, although with a universal belief in an immortal soul. Today, reincarnation is an esoteric belief within many streams of modern Judaism.
Kabbalah teaches a belief in gilgul, transmigration of souls, and hence the belief in reincarnation is universal in Hasidic Judaism, which regards the Kabbalah as sacred and authoritative, and is also held as an esoteric belief within Modern Orthodox Judaism. In Judaism, the Zohar, first published in the 13th century, discusses reincarnation at length, especially in the Torah portion “Balak.” The most comprehensive kabbalistic work on reincarnation, Shaar HaGilgulim, was written by Chaim Vital, based on the teachings of his mentor, the 16th century kabbalist Isaac Luria, who was said to know the past lives of each person through his semi-prophetic abilities. The 18th century Lithuanian master scholar and kabbalist, Elijah of Vilna, known as the Vilna Gaon, authored a commentary on the biblical Book of Jonah as an allegory of reincarnation.
The practice of conversion to Judaism is sometimes understood within Orthodox Judaism in terms of reincarnation. According to this school of thought in Judaism, when non-Jews are drawn to Judaism, it is because they had been Jews in a former life. Such souls may “wander among nations” through multiple lives, until they find their way back to Judaism, including through finding themselves born in a gentile family with a “lost” Jewish ancestor. There is an extensive literature of Jewish folk and traditional stories that refer to reincarnation.
In the major Christian denominations, the concept of reincarnation is absent and it is nowhere explicitly referred to in the Bible. However, the impossibility of a second earthly death is stated by 1Peter 3:18-20, where it affirms that Jesus Christ God died once forever (in Latin: semel, a
single time) for the sins of all the human kind. In Matthew 14:1-2, king Herod Antipas identified Jesus Christ God with a risen John the Baptist, before ordering his necking execution.
In a survey by the Pew Forum in 2009, 24% of American Christians expressed a belief in reincarnation and in a 1981 survey 31% of regular churchgoing European Catholics expressed a belief in reincarnation.
Some Christian theologians interpret certain Biblical passages as referring to reincarnation. These passages include the questioning of Jesus as to whether he is Elijah, John the Baptist, Jeremiah, or another prophet (Matthew 16:13–15 and John 1:21–22) and, less clearly (while Elijah was said not to have died, but to have been taken up to heaven), John the Baptist being asked if he is not Elijah (John 1:25). Geddes MacGregor, an Episcopalian priest and professor of philosophy, has made a case for the compatibility of Christian doctrine and reincarnation.
There is evidence that Origen, a Church father in early Christian times, taught reincarnation in his lifetime but that when his works were translated into Latin these references were concealed. One of the epistles written by St. Jerome, “To Avitus” (Letter 124; Ad Avitum. Epistula CXXIV), which asserts that Origen’s On First Principles, Latin: De Principiis was mistranscribed:
About ten years ago that saintly man Pammachius sent me a copy of a certain person’s [ Rufinus’s ] rendering, or rather misrendering, of Origen’s First Principles; with a request that in a Latin version I should give the true sense of the Greek and should set down the writer’s words for good or for evil without bias in either direction. When I did as he wished and sent him the book, he was shocked to read it and locked it up in his desk lest being circulated it might wound the souls of many.
Under the impression that Origen was a heretic like Arius, St. Jerome criticizes ideas described in On First Principles. Further in “To Avitus” (Letter 124), St. Jerome writes about “convincing proof” that Origen teaches reincarnation in the original version of the book:
The following passage is a convincing proof that he holds the transmigration of the souls and annihilation of bodies. ‘If it can be shown that an incorporeal and reasonable being has life in itself independently of the body and that it is worse off in the body than out of it; then beyond a doubt bodies are only of secondary importance and arise from time to time to meet the varying conditions of reasonable creatures. Those who require bodies are clothed with them, and contrariwise, when fallen souls have lifted themselves up to better things, their bodies are once more annihilated. They are thus ever vanishing and ever reappearing.’
The original text of On First Principles has almost completely disappeared. It remains extant as De Principiis in fragments faithfully translated into Latin by St. Jerome and in “the not very reliable Latin translation of Rufinus.”
Belief in reincarnation was rejected by Augustine of Hippo in The City of God.
Before the late nineteenth century, reincarnation was a relatively rare theme in the West. In ancient Greece, the Orphic Mysteries and Pythagoreans believed in various forms of reincarnation. Emanuel Swedenborg believed that we leave the physical world once, but then go through several lives in the spiritual world ,a kind of hybrid of Christian tradition and the popular view of reincarnation
The skeptic Carl Sagan asked the Dalai Lama what he would do if a fundamental tenet of his religion (reincarnation) were definitively disproved by science. The Dalai Lama answered, “If science can disprove reincarnation, Tibetan Buddhism would abandon reincarnation… but it’s going to be mighty hard to disprove reincarnation.”. Sagan considers claims of memories of past lives to be worthy of research, although he considers reincarnation to be an unlikely explanation for these.
Conclusion on reincarnation:
Explain the Investigations of people who seem to remember a past life