Changes in websites after edition of the PDF-ebook-Version:

Footnote in "Jesus' Birth"

* The Aramaic language did not have a distinct word for "virgin". It used the term "young woman". But at that time, young women were generally virgins before marriage. There are diverging accounts about Jesus’ siblings. They might have been younger than Jesus; others might have been brought by Joseph into the marriage.

"The silence in the desert" 

Cf. our excerpts from a guide by the Christian mystic Jakob Böhme too (only in German).

Cf. Teresa of Ávila "Interior Castle".

Addition in "S., s., s., empathy and love" upwards...

Addition in "Resurrection"

Newer scientific research, for instance by Dr. Peter Gariaev (Pjotr Garajajev), shows that cells, and even the genetic substance DNA, also store light particles and communicate by waves, and so learn through several influences. Several spiritual and healing groups are now searching for methods to activate the untapped potential of DNA: this concerns an initially energetic "twelve strand DNA" that facilitates the connection of the physical body with the other parts of the human being. (It is in no way related to the well-known technical genetic engineering.) 
However, it seems that if one – with the various parts of a human being – becomes attuned to God as the source of everything, this also enables DNA to develop with the physical body over the course of time. It is possible to attune oneself to such a holistic goal, in prayer – connected with God beyond the conditions of life; and at the same time gratefully sense that one is in accord with God, or wait for insights about what else needs to be done; and to be aware of any initial indications that something has been set into motion.

At the end of the footnotes of "Inspiration"

The Catholic Saint Teresa of Ávila wrote in "Interior Castle" that "half learned" priests, who don't understand true gifts of God's mercy, cannot help in distinguishing between true and false ones.

Footnote in "... Babylon ..."

*) When examining such a possible window of time, there is no major significance in theories that refer to the time of Jesus’ birth asbeing 300 or even 700 years later than indicated by today’s Gregorian calendar. It is primarily the quality of time – in relation to the biblical prophetic visions – that indicates whether the time would be ripe. Newer visions would, in any case, be based on today’s calendar – assuming they contain a general time frame at all. See also the chapter on"How to deal with prophecies".

Addition in "A Christian way - digestion of the daily life",

This leads to a more loving and wise orientation. So one is no longer one's own obstacle on the path. On this path, Jesus can also serve as a compass that allows us to find a new balance beyond the one-sided "wrong tracks": (See the Table of the final chapter of the main text: "A Christian attitude - in the world, but not of the world", cf. John 17.).

Renewed chapter "Jesus and peace"

Scriptures such as Luke 2:35"... a sword shall pierce through thy own soul"show that the "sword" of Jesus is particularly meant as the "sword of the spirit", with which the internal fight for the truth is fought out. Thus,Matthew 10:34,"I came not to send peace, but a sword",also gains a mental-spiritual meaning. In this spiritual "fight"as well, hate is not meant, but rather the quality of the truth of ultimately being stronger than the lie or wickedness.

Jesus’ attitude is a peaceful one (see also our chapter "Ethics" and thechapter on the sermon on the mount. Matthew 5:39 "But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also" is a drastically expressed call to break free from the eternal cycle of violence and counterviolence. A person is to "pre-programme" a peaceful future by means of his actions, etc.

However, this does not mean that Christians are prohibited from protecting or defending themselves. For example, the fact that Simon the Zealot - "zealot" meaning a resistance fighter against the Roman colonial power - was one of the disciples and also that Peter carried a sword to the last indicates that at least some of the disciples were armed. On the long peregrinations through the land, they, like others, protected themselves from the lurking, armed robbers, etc. 

John 18:11 "Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?" shows that the scripture in Matthew 26:52, which concerns the same incident, is describing a special situation: "Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword."As Jesus, when the time had come for it, wanted to comply with something predetermined by God - and thus did not want to be defended - Peter’s act was more of an attack on a man-at-arms of the priests - Peter himself was not threatened -; above all, an undesired and ultimately futile attack.

Such considerations show that Jesus advises against violent attacks as well as acts of revenge. Therefore, an attitude that construes everything as defence that in reality is an attack is not to be justified. A ploy of third persons to drive others into violent conflicts with each other would be just as unjustifiable. 
What is not meant, however, is that Christians should submit themselves defencelessly to all violent arbitrariness of others. This protection can be primarily God and prayer and, where necessary, by means of other measures.

New chapter "Jesus and Refugees, Migration and Culture"

The biblical record presents a diverse picture.
- In the story of the Good Samaritan (e.g. Luke 10:24 ff.) and the Samaritan woman at the well (John 4), Jesus sees the traits inside a human being as being the decisive factor – not the fact that they belong to a foreign tribe. Samaritans were generally looked down upon by the Jews – partly because they were not oriented toward Jerusalem. Yet they were relatively close to the Jews in terms of ethnicity, language, culture and religion.

- Even outside of the biblical context, the respectful treatment of guests – even foreign travelers – has always been highly valued in the Orient. However, there also has always been the expectation that guests adapt to the host’s customs. Few Immigrants did not significantly affect the existing society.

- Peter’s encounter with the Roman centurion Cornelius (Acts 10:28) is an example of encounters with and conversions of Gentiles. Here again, what mattered was the person’s spiritual core – not their position or religion. However, this does not suggest an insignificance of the cultures or countries of the Jews and Romans, for instance, or the Jews and Samaritans (see above), or Jews and Greeks (as seen elsewhere).

- The commission that was given to the disciples to "teach all nations..." (Matthew 28:19 and Luke 24:47) and to "go into all the world and preach the gospel to all creation..." (Mk. 16:15) does not automatically indicate – particularly not in Matthew – that the nations’ previous cultures were to be ignored, as was often practiced in earlier Christian missionary work. Indeed, the previous cultures are to be taken seriously. Religion can only be taught in a sensitive and liberal way if the objective is to bring about true faith in God.

This provides perspectives for individual behavior, but – as is the case with Bible passages on other topics, such as the Sermon on the Mount – it does not offer specific political instructions for the present day.

Doctor of the Church Thomas Aquinas (Summa theologiae I–II, Q.105, art. 3, 13th century), in keeping with the old Jewish tradition, distinguished between foreigners who had a peaceful or a hostile relationship toward the people of the country to which they had migrated. Specifically, he distinguished between hostile foreigners who were not accepted at all; peaceful travelers who were not to be oppressed; foreigners who arrived peacefully with intent to remain in the country for a time, who, according to Exodus 22:20, also were not to be oppressed or harassed; and other foreigners who, after a long period of integration, were fully received into the national life and religious rites of the country.