Reincarnation – an original Christian doctrine

38 The Church will consequently also deny the law of karma, the law of cause and effect, that explains the injustices within human fortunes from a higher level and this is the reason why it regards the necessity of equal chances for all as superfluous. “God’s justice certainly doesn’t demand equality of chances for all. He is the Lord and creator and he can do whatever he wants to with what is his. (See Matthew 20, 1-16 ) He gave everyone what is just and what he deserves and he can prefer without prejudice anyone he likes.” 50 The severe opposition of the Christian Church in respect to the validity of the law of karma lies exclusively with the constraint of having to admit their past mistakes to the world. The evangelic theologian Reinhard Hummel freely admits: “The opposition against the doctrine of karma is specifically imperative where it turns into a competitive path of salvation…” 51 Those that endow the law of karma with an “automatically functioning retribution causality of deeds” 52 and simultaneously infringe upon the sovereignty and obscurity of divine activities, the way Hummel does, overlook the fact that the effect of the law of karma exclusively deals with accelerating spiritual progress . These legalities are known as “cause and effect” in physics. K. O. Schmidt correctly states: “…that we ourselves created the fetters that tie us to physicality, transience and money in past forms of existences and that we must and can solve problems on our future path to spiritual heights ourselves . 53 The following passage verifies that the statement of the spirit, namely the doctrine of the re- embodiment of the soul that can still partially be found in the Holy Scriptures, correspond with the truth. The reference points support the assertion of pre-existence of the soul, even if this doctrine can no longer be found in cohesive depictions therein. Whether the biblical texts presented to us these days are authentic in every respect must be seriously doubted. The original texts of the gospels were no longer completely at hand even in the 3 rd Century. “Not even in the 1 st Century do we find verifiable traces that the original scripts were still available. (Kammeier, see P.46) The oldest manuscripts of biblical texts that form the basis of our New Testament stem from the 4 th Century. Nestle says the following: “There must have been numerous manuscripts in the 4 th Century that offered completely different texts to the ones that remained intact for us to see. Citations from Church fathers and translations show this. One has to conclude from this that a text revision took place towards the end of the 4 th Century that managed to victoriously establish itself through the whole domain of the Greek Church. It probably took place in Antioch and brought to the seat of the patriarch in Constantinople by Chrysostomus and the other Syrians from where it spread throughout the Byzantine Empire. The fact that this empirical text prevailed was probably the result of Justinian’s empire politics.” (Dobschütz, see P.4) The Catholic theologian Henry Daniels-Rops estimates that the number of transcript errors number at around 250,000 (!) with about 250 of them containing substantial variations. The decree by Pope Clement V states that the Council of Vienna decided in 1311 A.D. to revise the 50 Brugger, see P. 259 51 Hummel, see P. 77 52 Hummel, see P. 69 53 Schmidt K. O., see P. 64