390# 记事六：
在灵界的北部地区，我似乎听到一种湍急的水流声，就朝那个声音走去。当我走近时，这个噪音停止了，我听到像人群嗡嗡的声音。然后出现了一所满是洞的房子，周围有一堵墙。噪音就来自这所房子。我走近它，问那里的看门人：“谁在里面？”他说：“智者中最有智慧的人，他们正在就超自然的主题进行讨论。”他说这话是出于自己简单的信仰。我问我是否可以进去。他说：“可以，但什么也别说；因为我有权让外邦人或陌生人进来，但他们必须和我一起站在门口。”于是我就进去了；看哪，这是一个圆形建筑，它中心有一个高台；一群所谓的智者正在讨论他们信仰的奥秘。当时讨论的问题或命题是，人在因信称义的状态下，或在行为后它的发展过程中所行的良善，是否是宗教的良善。他们一致宣称，宗教的良善是指有助于救赎的良善。
讨论进行得非常激烈；但那些占上风的人说，人在信仰的状态或发展过程中所行的良善只是道德良善，道德良善的确有助于世上的繁荣兴旺，但无助于救赎；只有信仰有助于救赎。他们通过以下推理来证实这个观点：“人凭自己自愿所行的良善怎能与白白赐予他的东西或良善相结合呢？救赎不是免费的礼物吗？来自人的良善怎能与基督的功德相结合呢？不是只有基督的功德才能确保救赎吗？人的运作或努力怎能与圣灵的运作相结合呢？圣灵不是做一切事，无需人的帮助吗？不是只有这三样东西，即白白的恩典、基督的功德和圣灵的运作，有助于在因信称义行为中的救赎吗？不是仍然只有它们有助于在信仰的状态或发展过程中的救赎吗？因此，来自人的额外或辅助的良善决不能被称为宗教的良善，宗教的良善有助于救赎，如前所述；但如果有人为了得救而行这种良善，那么这种良善更应该被称为宗教的邪恶，因为人的意愿在它里面，这种良善只能被视为那种邀功的良善。”
有两个外邦人或陌生人站在门厅看门人的旁边，听到这些话，他们彼此说：“这些人根本没有宗教。谁不明白，为了神，因而与神一起并从神那里向邻舍行善就是那被称为宗教的？”另一个人说：“他们的信仰愚弄了他们。”于是，他们问看门人：“这些人是谁？”他回答说：“他们是智慧的基督徒。”他们说：“胡说！你在撒谎。从他们的谈话来看，他们是演员。”然后我离开了。正是在主的神性指引下，我去了那所房子，当时他们正在讨论这些话题，以及一切都如我所描述的那样发生了。
390. 第六個經歷:
在靈界的北邊, 我聽到流水轟隆的聲響, 於是我朝那方向前去。當我走近時, 轟隆聲停止了, 換成一群人的嘈雜聲。然後, 我見到一幢滿是破洞的建築, 外有圍牆環繞, 聲音是從那建築裡發出。
我走近那幢建築, 見有個守門人。於是上前打聽, 什麼人在裡面。他說是智者中的智者正在討論超自然的話題, 這位守門人照著他簡單的信念如實回答。
"我進去合適嗎？"我問。
"可以的, 只是請別喧嘩。我得到許可, 可以讓非基督徒與我站在入口附近。"
於是我進來, 見到一個圓形的場地, 中間有個升起的檯子。一幫所謂的智者正在討論他們信仰的奧秘。
此時論到的題目是:人們所行的善(因信被稱義的進行狀態中或信啟動後的過程中所行的善)是不是信仰之善？他們一致認同, 信仰之善是指有助於得救之善。
[2]爭論很激烈。不過佔優勢一方的觀點是:人在信的進行狀態下或過程中所行之善, 只不過是道德之善; 這些善行只是有助於人們在世上的成功, 對於得救毫無益處。唯獨信有助於得救。
他們的證據如下:"人所行的任何善如何與他們所得之恩典相連接呢？得救不是恩典嗎？人所行的任何善如何與基督的功德相聯結呢？基督的功德不是得救的唯一的來源嗎？人所做的, 如何與聖靈的作為相連接呢？聖靈不是無需人的幫助就能行事嗎？
"這些救人的途徑呈現在唯信稱義的作為之中, 這三個獨有的方式帶來拯救, 並一直呈現在信的進行狀態或過程之中。因此, 如此所述, 人額外所行的善怎麼也稱不上'信仰之善', 或者有助於得救之善。實際上, 人若為了得救而行善, 自己的意志便在其中, 無法避免有圖報之心, 這還不如代而稱之為'信仰之惡'"！
[3]有兩個非基督徒站在守門人附近的門廳裡。他們聽到這些觀點後, 一個對另一個說:"這些人並沒有信仰。很清楚嘛, 信仰就是為了上帝(也就是與上帝同在以及由上帝)而對鄰舍行善。"另一個說:"他們的信令他們瘋狂。"
於是他們向守門人打聽裡面的人是誰。守門人說:"他們是有智慧的基督徒。""你亂說吧, 想糊弄我們。" 兩位非基督徒說:"他們是演員吧, 聽他們所說的便可判斷得出嘛。"
於是, 我離開了。
我來到那幢建築, 他們談話的話題, 我所描述的事件, 都是主的神性指引之結果。
390. The sixth memorable occurrence. In the northern region of the spiritual world I heard something like a roaring sound of water, so I went in that direction. As I came closer, the roaring stopped and I heard a noise like a crowd of people. Then I noticed a house full of holes; it had a wall around it. The noise was coming from the house.
I went up to the house. There was a doorkeeper there. I asked who was inside. The doorkeeper said the people inside were the wisest of the wise; they were having a debate on metaphysical topics. The doorkeeper said this out of a simple belief that it was true.
"Would it be all right if I went in?" I said.
The doorkeeper said, "Yes, as long as you don't speak - since I have permission to let [even] non-Christians in; they have to stand next to me here in the front hall. "
I went inside. There I saw a circular area with a raised platform in the middle. A group of supposedly wise people was discussing the secrets of their faith.
Then a topic was proposed as a subject for discussion: the good that people do in the ongoing state of being justified by their faith or in their progression of faith after its activation - is that a religious good or not? They unanimously agreed that "religious good" means good that contributes to salvation.
[2] The point was sharply debated. The debaters who eventually won the upper hand were saying that the good things people do in their ongoing state of or progression in faith are only moral in nature. Those good actions are helpful for people's prosperity in the world but do nothing for their salvation. Only faith benefits their salvation.
They argued their point in the following way: "How could any good that people do voluntarily be united to something they get for free? Salvation is had for free. How could any good that people do be united to the merit of Christ? The merit of Christ is the sole source of salvation. And how could the work that people do be united to the work that the Holy Spirit does? It does everything without the help of humankind.
"Surely these, the only factors that save people, are present in the act of justification by faith alone; and these three sole things that bring salvation become permanent in the ongoing state or progression of faith. Therefore additional good that people do could never be called religious good (or good that benefits their salvation, as we said). In fact, if people do good for the sake of salvation, their own will is in it. They cannot help hoping for some reward. Therefore it should be called religious evil instead!"
[3] There were two non-Christians standing next to the doorkeeper in the front hall. They heard these points and one said to the other, "These people have no religion. Clearly, religion is doing good to our neighbor for the sake of God and therefore with God and from God. "
The other one said, "Their faith has made them silly. "
They both asked the doorkeeper who the people inside were. The doorkeeper said, "They are wise Christians. "
The non-Christians said, "You're not making sense. You're trying to fool us. They are entertainers. At least that's how they sound. "
At that point I left.
Because of the Lord's divine guidance, I came to that house, people were discussing those topics, and things unfolded as I have described.
390. The sixth experience.
In the northern region of the spiritual world I heard what sounded like a rushing of waters. So I went towards it, and when I came close the noise stopped, and I heard a hum as if from a large gathering. Then I saw a building full of holes surrounded by a wall, and this was the source of the hum I heard. I went up and there was a door-keeper there; I asked him who were the people there. He said that they were the wisest of the wise, debating supernatural questions. He said this out of his own simple faith.
'May I go in?' I asked.
'Yes,' he said, 'so long as you do not say anything. I have permission to admit the gentiles to stand at the door with me.'
So I went in, and found a circle with a platform in the middle, and a group of so-called wise men discussing the mysteries of their faith. At this time the subject or proposition for discussion was whether the good which a person does in the state of justification by faith, or in its progress after the action, is religious good or not. They declared unanimously that by religious good they meant good which contributes to salvation.
[2] The debate was fierce; but the view prevailed of those who said that the good deeds a person does in a state of faith or during its progress are merely morally good, conducing to worldly prosperity, but making no contribution to his salvation. Faith alone could contribute to that. Their proof of this went like this: 'How can any good dependent upon a person's will be linked to a free gift? Is not salvation a free gift? How can any good coming from a man be linked with Christ's merit? Is not this the sole means of salvation? And how can what a man does be linked to what the Holy Spirit does? Does not the Holy Spirit do everything without any help from man? Are not these things the only effective means of salvation in the action of justification by faith, and do not the three of them remain the only means of salvation in the state of faith and its progress? So any extra good performed by man cannot by any means be called religious good, that is, as said before, good that contributes to salvation. But if anyone does this in order to be saved, since a person's will is involved in it, and this must inevitably look upon it as meritorious, it should rather be called religious evil.'
[3] Two gentiles were standing in the vestibule next to the door-keeper and heard this speech. One said to the other: 'These people have no religion. Anyone can see that doing good to the neighbour for God's sake, that is, with God and from God, is what is called religion. "Their faith,' said the other one, 'has driven them mad.' Then they asked the door-keeper who they were. 'Christian wise men,' said the doorkeeper. 'Nonsense,' they said, 'you are telling lies. They are playactors, to judge by the way they talk.'
So I went away. My coming to that building and the fact that they were then discussing that subject, and what I have described happening, were all the result of the Lord's Divine guidance.
390. Sixth Memorable Relation:
In the northern quarter of the spiritual world I heard, as it were, a noise of waters; and I went toward it; and as I drew near the noise ceased, and I heard a sound like the hum of a multitude. Then there was seen a house full of holes, surrounded by a wall, from which the sound was heard. I went to it, and asked a doorkeeper who was there, "Who are here?"
He said, "The wisest of the wise, who together form conclusions about supernatural things." This he said from his simple faith.
I asked whether I could enter.
He said, "You can, provided you say nothing; for I have leave to admit gentiles to stand in the doorway with me."
So I entered, and behold, it was an amphitheater, and in the center of it was a pulpit, and a company of so-called wise men discussing the mysteries of their faith. The matter or proposition then under discussion was, Whether or not the good that a man does in a state of justification by faith, or in its progress after the act, is the good of religion. They declared unanimously, that good of religion means good that contributes to salvation.
[2] There was a sharp discussion; but those prevailed who said that the good that a man does in the state or progress of faith is only moral good, which is conducive to worldly prosperity, but contributes nothing to salvation; faith only does that. This they confirmed as follows: "How can any voluntary good of man's be conjoined with what is free; and is not salvation free? How can any good from man be conjoined with the merit of Christ? Is not salvation through this alone? And how can man's operation be conjoined with the operation of the Holy Spirit? Does not that do all things without the aid of man? And are not these three things alone saving in the act of justification by faith, and do not the same three continue to be alone saving in its state or progress? Therefore, accessory good, which is from man, can by no means be called the good of religion, which, as before said, contributes to salvation; and if anyone does this good for the sake of salvation, since there is then the will of man in it, which cannot but look upon such good as a merit, it ought rather to be called an evil of religion."
[3] Two gentiles were standing beside the doorkeeper in the vestibule, and when they heard all this they said to each other, "These men have no religion. Who does not see that to do good to the neighbor for God's sake thus with and from God, is what is called religion?" And the other said, "Their faith has infatuated them."
They then asked the doorkeeper who the men were. He answered, "They are wise Christians."
They replied, "You are prating; you are speaking falsely; they are play-actors; they talk like them."
So I went away. It was of the Divine auspices of the Lord that I went to that house, and that they then deliberated on those subjects, and that everything occurred as described.
390. The sixth experience. In a northern region of the spiritual world I heard a noise as of rushing waters, so I walked towards the sound. When I came near the noise ceased, and I heard a loud hum as from an assembly of many people. Then there appeared a house, with many openings in its walls, surrounded by a fence, from which that sound was heard. I approached an entrance where there was a door-keeper, and I asked him who were within. He said they were the wisest of the wise, who hold discussions among themselves on supernatural subjects. This, he said, in the simplicity of his own belief. I asked if I might enter. He said, "Yes; but do not say anything. For I have permission to admit strangers, who stand in the doorway with me." So I went in, and saw it was a circular building, in the centre of which was a raised platform; and a company of the wise men, so called, were discussing the mysteries of their faith. The matter in the form of a proposition then under discussion was, Whether the good a man does in a state of justification by faith, or in its progress after the act, is the good of religion or not? They were unanimous in defining the good of religion to be that which contributes to salvation.
[2] The discussion was conducted with much vehemence; but those prevailed who maintained that the good which a man does in the state or progression of faith is only moral good, which conduces indeed to his prosperity in the world, but contributes nothing to salvation; as only faith does this. This opinion they confirmed by the following reasoning. 'No good voluntarily done by man of himself can be conjoined with good freely bestowed on him: is not salvation a free gift? No good coming from man can be conjoined with the merit of Christ, by which alone salvation is assured. No effort of man can be conjoined with the operation of the Holy Spirit; for the Holy Spirit does all things without man's aid. Are not these three things, free grace, the merit of Christ, and the operation of the Holy Spirit, alone conducive to salvation in the act of justification by faith? And do they not remain alone conducive to salvation in the state or progress of faith? Therefore, the good performed by man on his own part can in no wise be called the good of religion, which, as was just stated, contributes to salvation; but if any one does good for the sake of salvation, this good ought rather to be called the evil of religion, since it involves man's will, and this can only regard such good as meritorious.'
[3] Two strangers standing by the door-keeper in the vestibule heard this reasoning, and one said to the other, "These people have no religion at all. Every one sees that what is called religion consists in doing good to the neighbor for the sake of God, and so with God and from God;" and the other said, "Their faith has made fools of them." Thereupon they asked the door-keeper, "Who are these people?" When he replied, "They are wise Christians," "Nonsense!" they said. "You are imposing on us. By their talk they are play-actors." I then departed. My visit to this house, and the deliberations there on the subjects under discussion, and the other things that happened as they are here described, were under the Divine guidance of the Lord.
390. SEXTUM MEMORABILE: In Plaga septentrionali Mundi spiritualis audivi sicut strepitum aquarum, quare illuc accessi, et cum prope eram, cessavit strepitus, et audivi sonorum sicut ex congregatione, et tunc visa est Domus foraminosa, circumcincta macerie, e qua auditum est sonorum illud; accessi, erat ibi ostiarius, quem quaesivi, quinam ibi; dixit, quod essent sapientum sapientes, qui inter se concludunt res supranaturales; loquebatur ita ex simplici sua fide; et dixi, liceatne intrare; dixit quod liceat, modo ne aliquid loquaris, quoniam ex venia admitto gentiles, qui in ostio mecum stant: quare intravi, et ecce erat Circus, et in ejus medio Pulpitum, et Caetus sapientum ita dictorum ventilabant arcana fidei eorum; et tunc materia seu propositio ventilationi subjecta fuit, num Bonum, quod homo in STATU JUSTIFICATIONIS per fidem, seu in progressione ejus post ACTUM, facit, sit Bonum religionis, vel non; dixerunt unanimiter, quod per Bonum religionis intelligatur Bonum quod confert ad salutem.
[2] Ventilatio acris fuit; sed praevaluerunt, qui dixerunt, quod Bona quae homo in Statu seu progressione fidei facit, sint modo Bona moralia, quae ad prosperitatem in Mundo conducunt, sed nihil ad salutem conferunt; ad hanc confert modo Fides; et confirmarunt illud ita: Quomodo potest aliquod Bonum voluntarium hominis conjungi cum gratuito; fitne salvatio gratis: Quomodo potest aliquod Bonum ab homine conjungi cum Merito Christi; estne per id unice salvatio: Et quomodo potest operatio hominis conjungi cum operatione Spiritus sancti; facitne ille omnia absque ope hominis: suntne illa unice salvifica in Actu justificationis per fidem, permanentque illa tria unice salvifica in Statu seu progressione ejus; quare Bonum accessorium ab homine nequaquam potest vocari Bonum Religionis, quod, ut dictum est, confert ad salutem, sed si quis id facit propter salutem, quoniam ei inest hominis voluntas, et haec non potest non spectare id ut meritum, potius vocandum est malum religionis.
[3] Stabant duo gentiles juxta ostiarium in vestibulo, et audiverunt haec, et dicebant inter se, his non est aliqua Religio; quis non videt. quod bonum facere proximo propter Deum, ita cum Deo, et a Deo, sit quod vocatur Religio: et alter dixit, Fides illorum infatuavit illos, et tunc quaesiverunt Ostiarium, quinam sunt illi; dixit Ostiarius, sunt Sapientes Christiani; et responderunt, garris, mentiris; sunt ludiones; ita loquuntur: et ego abivi. Quod ad illam Domum venerim, et quod tunc deliberaverint de rebus illis, et quod factum sit sicut describitur, fuit 1 ex auspicio Divino Domini.
Footnotes:
1. Prima editio: suit.