BE69.关于在皈依宗教中，人就像根木桩，这个邪说已被当今教会接受为它的自然产物，可从以下话语明显看出：在灵性之事上，人全然没有能力（n.15a，b，c）；在皈依宗教中，他就像一根木桩，一块石头，一尊雕像；他无法自己去适应和应用于接受恩典，而像毫无知觉并起不了任何作用的事物（n.15c，d）；人只有运动的能力，借此得以去教会听道和听福音（n.15e）；凭着圣灵而重生之人，出于所接受的全新能力和恩赐倒是能以某种方式配合（n.15l）；还有其它许多类似的话语。上述内容是对一个人在皈依宗教和从恶行悔改的描述，也是出自唯信称义这同一个蛋或子宫的产物；如此描述甚至达到一个程度：人的行为可被完全废除，与信没什么关系，甚至挨不到边。 【2】但是，因为这些观念有悖于人们对皈依宗教和恶行悔改的一般理解，所以他们加上以下话：“已受洗和未受洗者有天壤之别；因为，照着保罗的教导，一切受洗者已穿上基督，被真正更新，这些人因此获得意志的自由，也就是如基督所见证的，重获自由。因上，不仅听了上帝的道而且在真理之中的人还能够凭着信心去赞同并接受它（n.15n，《协和信条》p.675）。我呼吁有理智的人们啊，你们思量一下，后面加上的话与前面的内容是否一致呢？二者相比，是否自相矛盾：在皈依宗教的阶段，一个基督徒就像根木桩或石块，以致他没有能力使自己适应于接受恩典，然而当每个基督徒受了洗，通过洗礼就变得不仅拥有听上帝之道的能力，而且能够凭着信来表示赞同并接受它。因此，将一个基督徒比作一根木桩或一块石头的比喻应当从基督教所有教会中驱逐出去，就像流星从一个睡醒之人眼前消失；因为还有什么在理性上比这更矛盾的呢？ 【3】不过，为了阐明新教会关于人皈依宗教的教导，我在此转述《揭开启示》一个见闻中以下段落：谁看不出，当人被指示有一位上帝，他有思想上帝或不思想上帝的自由？这就是说，在属灵的事上，每个人都有自由，正如在文明和道德的事上一样。主无时无刻不将这种自由赐给每一个人。因为这个缘故，人犯罪而成为罪犯也是照着他自己的想法。人之为人，正是基于这种自由；动物之为动物，就是因为缺乏这种自由。所以，人有能力改造和更新自身，似乎是凭自己，只要他从内心承认这能力乃是来自主。凡悔改并信主的人，都能被改造和更新。一个人必须好像凭自己悔改并信主，不过这种‘好像凭自己的想法也是出于主，因为主既赐下意志还赐予能力，从未将它们从任何人身上拿走。人实在不能凭自己得以更新，丝毫不能。但是，我们不是被造为一尊雕像，而是被造为人。我们可以依靠主行出悔改的动作，仿佛是凭自己。只有这样，人方能借着爱与信的回馈与主联合，使人与他联合一直是主的心意。一言以蔽之，你当自觉努力，并相信你是靠主而做，仿佛是自己在做。不过，好像凭自己而做并非从被造之始就是赐予给人固有的能力，因为只有主才能凭自己而做，但是主始终将这种能力加在人身上。人若践行良善，相信真理，仿佛凭自己而做，他就是天上的使者。反之，人若犯罪作恶，认同伪谬，也仿佛凭自己而做，他就是地狱的使者。后者的‘仿佛凭自己而做’，可从他祷告看出，因为他祈求被保守远离魔鬼，免得魔鬼诱惑，将他自己的恶施加于他。无论何人，若认定他是凭自己而做，那么不论他是行善还是作恶，都为有过；若相信只是仿佛凭自己而做，就免招罪过。因为人以为但凡凭自己所行的，都归给自己；倘若出于这个想法而行善，他以为是自己行的，并将其归给自己；但事实上是凭上帝而行，且来自上帝。倘若出于这个想法而作恶，他也以为是自己行的，并将其归给自己；但事实上是凭魔鬼而行，且来自魔鬼。类似的还有关于洗礼和圣餐礼的邪说，他们根据唯信称义之教条推导出这些圣礼理应得到的好处；还有关于基督身位之说；以及从基督徒教会初期直到如今，从那些以三位上帝观为根基的教义衍生而出的诸多异端邪说；在这个主题的简要分析中就不一一列举，在相应主题的著述中再作阐释。
69. That man, in his conversion, is like a stock, is acknowledged by the faith of the present Church as its own offspring in these definite words. Man is altogether impotent in spiritual things,15(a, b, c). In conversion, man is like a stock, stone or statue, and he cannot so much as accommodate and apply himself to receive grace, but is like something that has not the use of any of the senses,15(c, d). Man has only the power of motion whereby he is capable of going to church to hear the Word and the Gospel,15(e); yet a person who is regenerated by the power of the Holy Spirit does co-operate to a certain extent by means of the new powers and gifts which he has received,15(k); besides many other statements. This description of man in his conversion, and during his repentance from evil works, is also an offspring produced from the aforesaid egg or womb; that is, from justification by faith alone; to the intent that man's works may be totally abolished and may not unite themselves with faith by the least contact.
[2] But because these notions are repugnant to the common perception of all men concerning man's conversion and repentance, this statement has been added: "There is a wide difference between persons baptized and persons unbaptized; for it is the doctrine of Paul that all who are baptized have put on Christ, and are truly reborn. They are then endowed with freedom of will whereby they not only hear the Word of God, but can also truly assent to the same, and embrace it by faith,"15(m); also in the Formula Concordiae, p. 675, I appeal to the wise to consider whether this passage is at all consistent with the preceding ones, and whether it is not a contradiction to say that any Christian in a state of conversion is like a stock or a stone, so that he is not able so much as to accommodate himself to the reception of grace, when yet every Christian has been baptized, and by baptism has the power of not only hearing the Word of God but also of assenting to it and embracing it in faith. Wherefore, the comparison of a Christian to a stock or a stone should be banished from all Christian churches, and dispersed as a phantom appearing to a man is dispersed when he awakens from sleep; for what is more repugnant to reason than this idea?
[3] But, in order to elucidate what the New Church teaches concerning man's conversion, I will transcribe the following passage from one of the memorable experiences in the THE APOCALYPSE REVEALED 1.
Who does not see that every man has liberty to think about God, or not to think about Him; thus, that every man has the same liberty in spiritual matters as he has in civil and moral affairs? The Lord gives this liberty continually to everyone, wherefore man becomes a culprit and is guilty according to the way he thinks. Man is man by virtue of this ability, whereas a beast is a beast from lack of it. Wherefore, man is able to reform and regenerate himself as of himself, provided only that he acknowledges in his heart that it is done from the Lord. Everyone who does the work of repentance is reformed and regenerated. Man must accomplish each of these works as of himself, but this 'as of himself' is also from the Lord because the Lord gives both the will and the ability, never taking them away from anyone. It is true that man cannot contribute anything thereto; nevertheless, he is not created a statue, but a man who is to do the work of repentance from the Lord as of himself. This is the only return of love and faith, and of conjunction thereby, which the Lord constantly wills to be made to Himself by man. In a word, act from yourselves and believe that it is from the Lord, for in this way you act as if of yourselves.
But, in truth, to act thus was not imparted to man by creation, because to act of oneself belongs to the Lord alone; but it is given to man continually. And then, in so far as man does good and learns truth as of himself, he is an angel of heaven; but in so far as he does evil and confirms falsity, which also is done as of himself, to that extent he is a spirit of hell. That this latter conduct is also 'as of himself' is evident from his prayers that he may be preserved from the devil, lest he should seduce him and bring his own evils upon him. Everyone, however, who believes that he does either good or evil of himself incurs guilt; but he is not guilty who believes that he acts as of himself. For whatever a man believes he does of himself, he appropriates to himself; if he does good from this belief, he appropriates it to himself and makes it his own, when yet it is of God and from God; if it is evil that he does under this belief, he appropriates this to himself and makes it his own, when yet it is of the devil and from the devil.
I refrain from demonstrating in this epitome that there are many other false tenets, especially concerning the sacraments of baptism and the holy supper as to the principles of reason drawn from the doctrine of justification by faith alone respecting the benefits they confer, also as regards the Person of Christ; and that heresies from the first period of the Christian Church down to the present day, have flowed from the doctrine founded on the notion of three Gods. These points will be brought forward and demonstrated in the major work.
Footnotes:
1. THE APOCALYPSE REVEALED 224
69. That man in his conversion is like a stock, the faith of the present church acknowledges as its natural offspring in these express words. That man is altogether impotent in spiritual things [n. 15 (a) (b) (c)]. That in conversion he is like a stock, a stone, and a statue; and that he cannot so much as accommodate and apply himself to receive grace, but is like something that has not the use of any of the senses [n. 15 (c) (d)]. That man has only a locomotive power, whereby he is capable of going to assemblies to hear the Word and the Gospel, [n. 15 (e)]. But that a person who is regenerate by virtue of the Holy Spirit, from the new powers and gifts which he has received, does in a certain manner cooperate, [n. 15 (k)], besides many other passages. This description of man in his conversion, and during his repentance from evil works, is also an offspring produced from the same egg or womb, that is, from justification by faith alone, to the intent that man's works may be totally abolished, and not suffered to have the least conjunction with faith, not even to touch it. But because such ideas are repugnant to the common perception of all men concerning man's conversion and repentance, they have added the following words: "There is an immense difference between men baptized, and unbaptized, for it is according to the doctrine of Paul, that all who are baptized have put on Christ, and are truly regenerated; they are then endowed with a freedom of will, whereby they not only can hear the Word of God, but can also assent to the same, and embrace it by faith" [n. 15 (m)], and in the Formula Concordiae (p. 675). I appeal to the wise, to consider, whether this latter quotation be any way consistent with the preceding ones, and whether it be not a contradiction to say that a Christian in a state of conversion is like a stock or a stone, so that he is not able so much as to accommodate himself to the receiving of grace, when yet every Christian is baptized, and from baptism became possessed, not only of a power to hear the Word of God, but also to assent to it, and embrace it by faith; wherefore the comparing of a Christian man to a stock or a stone is a simile that ought to be banished from all churches in the Christian world, and to be done away with, like a meteor that vanishes from before the eyes of a man waking out of sleep; for what can be more repugnant to reason? But in order to elucidate the doctrine of the New Church concerning man's conversion, I will transcribe the following passage from a certain Relation in The Apocalypse Revealed.
"Who cannot see, that every man has freedom to think about God, or not to think about Him, consequently that every man has the same freedom in spiritual things, as he has in civil and moral things. The Lord gives this freedom continually to all: wherefore man becomes guilty or not guilty as he thinks. Man is man by virtue of this power, whereas a beast is a beast in consequence of its not possessing such a power; so that man is capable of reforming and regenerating himself as of himself, provided he only acknowledge in his heart that his ability is from the Lord. Every man who does the work of repentance, is reformed and regenerated. Both must be done by man as of himself, but this as of himself is also from the Lord, because the Lord gives both the power to will and perform, and never takes it away from anyone. It is true that man cannot contribute anything thereunto, nevertheless he is not created a statue, but a man, to do the work of repentance from the Lord as from himself. In this alone consists the reciprocality of love and faith, and of conjunction thereby, which the Lord altogether wills to be done by man from Him. In a word, act of yourselves, and believe that it is from the Lord, for thus you will act as of yourselves.
"But the power so to act is not implanted in man by creation, because to act of himself is the Lord's alone, but it is given continually; and in this case in proportion as man does good and learns truth as of himself, he is an angel of heaven; but in proportion as he does evil, and thence confirms falsity, which also is done as of himself, in the same proportion he is a spirit of hell. That in this latter case also man acts as of himself, is evident from his prayers, as when he prays that he may be preserved from the devil, lest he should seduce him, and bring his own evils upon him. Everyone, however, contracts guilt, who believes that he does of himself either good or evil; but not he who believes that he acts as of himself. For whatsoever a man believes that he does of himself, that he appropriates to himself; if he believes that he does good of himself, he appropriates to himself that good, and makes it his own, when nevertheless it is of God and from God; and if he believes that he does evil of himself, he also appropriates that evil to himself, and makes it his own, when yet it is of the devil and from the devil."
That many other false dogmas, even concerning the sacraments of Baptism and the Holy Supper, as to the benefits reasonably to be expected from them, when considered according to the doctrine of justification by faith alone; as likewise concerning the Person of Christ; together with all the heresies from the first ages down to the present day; have flowed from no other source, than from a doctrine founded on the idea of three Gods. This we have not room to demonstrate within the limits of this epitome; but it will be shown and proved at large in the work itself.
69. Quod homo in conversione sit sicut truncus, Fides hodiernae Ecclesiae agnoscit ut suum germanum foetum plenis verbis, his, Quod homini sit plenaria impotentia in rebus spiritualibus, n. 15. (a) (b) (c). Quod in Conversione sit sicut truncus lapis et statua, et quod ne quidem ad gratiam recipiendam se possit accommodare et applicare, et sicut id quod nullorum sensuum usum habet, n. 15. (c) (d). Quod homini sit solum potentia locomotiva ad Coetus ubi Verum et Evangelium potest audire, n. 15. (e). Sed quod Renatus per virtutem Spiritus Sancti, ex novis viribus et donis certo modo cooperetur, n. 15. (k); praeter plura. Quod homo dicatur talis in se convertendo ac paenitentiam a malis operibus agendo, est quoque foetus ex eodem ovo aut utero, hoc est, ex fide sola justificante, exclusus, propter finem, ut opera hominis prorsus exterminarentur, et ne cum fide se minimo tactu conjungerent. Sed quia illa communi omnium perceptioni de conversione et paenitentia hominis repugnant, adjicitur hoc ibi "Ingens discrimen est inter homines baptizatos et non baptizatos, cum enim juxta Pauli doctrinam est quod omnes qui baptizati sunt, induerint Christum, et revera sint renati, habent illi jam liberatum arbitrium, unde non modo Verbum Dei audiunt, verum etiam eidem assentiri, illudque fide complecti possunt" n. 15. (m), et in FORMULA CONCORDIAE, p. 675. Appello ad sapientes, ut expendant, num haec cum prioribus ullo modo cohaereant, et numne sit contradictio, si dicitur quod aliquis Christianus sit in statu conversionis sicut truncus et lapis, adeo ut ad gratiam recipiendam ne quidem se accommodare possit, cum tamen unusquisque Christianus est baptizatus, et ex baptismo secum tulit, quod non modo possit audire Verbum Dei, sed etiam eidem assentiri, et illud fide complecti; quare similitudo hominis Christiani cum trunco et lapide ab Ecclesiis in Christiano orbe excommunicanda est, ac dissipanda, sicut dissipatur meteoron homini visum in somno dum expergiscitur; quid etiam rationi repugnantius est. Sed ad elucidationem, quomodo Nova Ecclesia Conversionem hominis docet, velim ex quodam Memorabili in APOCALYPSI REVELATA transcribere haec "Quis non videt, quod sit cuivis homini liberum cogitare de Deo, et non cogitare de illo; et quod sic liberum sit cuivis in spiritualibus aeque ut in civilibus et moralibus; Dominus hoc dat continue omnibus; quare reus et sons fit sicut cogitat; homo est homo ex posse hoc, et bestia est bestia ex non posse hoc; quare homo se potest reformare et regenerare sicut ex se, modo corde agnoscat quod sit a Domino; omnis qui paenitentiam agit, reformatur et regeneratur; utrumque faciet homo sicut a se; et sicut a se etiam est a Domino, quia Dominus dat velle et posse, et hoc nusquam alicui aufert. Verum est, quod homo ad id non quicquam possit conferre, attamen non creatus est statua, sed homo ad faciendum id a Domino sicut a se; hoc unicum reciprocum amoris et fidei et inde conjunctionis est, quod Dominus omnino vult ut fiat Ipsi ab homine; verbo facite a vobis, et credite quod sit a Domino, sic facitis sicut a vobis. Verum ita facere, non inditum est homini a creatione, nam facere a se est solius Domini, sed datur continue; et tunc quantum homo facit bonum et discit verum sicut a se, est angelus caeli; at quantum facit malum, et inde confirmat falsum, quod etiam est sicut a se, tantum est spiritus inferni; quod hoc etiam sit sicut a se, constat ex orationibus, ut a diabolo custodiatur, ne seducat, ac mala sua inferat; sed omnis reus fit, qui credit quod faciat a se, sive sit bonum sive sit malum; sed non reus fit, qui credit quod faciat sicut a se: nam quicquid homo credit quod faciat a se, appropriat sibi; si bonum, appropriat id sibi et facit suum, cum tamen est Dei et a Deo, si malum, etiam appropriat illud sibi, et facit suum, cum tamen est diaboli et a diabolo."
Quod plura alia, etiam de Sacramentis, Baptismo et Sacra Caena, quoad principia rationis de usu fructu illorum, educta ex doctrina justificationis per solam fidem; ut et de Persona Christi; et quod Haeretica a primis Saeculis ad hodiernum, non aliunde quam ex Doctrina super idea trium Deorum fundata scaturiverint, supersedetur demonstrari in hac Epitome, verum adducentur et demonstrabuntur in ipso Opere.