BE108.天主教徒比更正教徒更容易被带入新耶路撒冷（即新教会）的第一个原因在于因信基督之功的归算而被称义这个与新教会之信无法共存（n.102:4）的错误信仰对他们来说已忘却，乃至被完全抹去；然而，它可以说已被刻写在更正教之上，因为这是他们教会最重要的教义。第二个原因是，天主教徒对主之人（theHumanoftheLord）抱有一种神性主权的威严感，在这方面比更正教徒要突出，从他们对圣体的崇拜中可明显看出。第三个原因是，对天主教徒来说，義、好行为、悔改和对新生人的关注是救赎的基本要素；这些也是新教会的基本要素。只是固执于唯信的更正教徒则不然；对他们来说，上述活动与信并无干系，即不是什么基本要素，也不是什么必经程序，因此对得救毫无贡献。以上三个原因解释了为何天主教徒若不间接而是直接地亲近救主上帝自身，并同时领受两样圣体圣事（同领饼杯），他们比更正教徒更容易接受活泼之信以代替僵死之信，并借着天使被主带到新耶路撒冷或新教会的大门，伴随着极大的喜乐被引入其中。
108. The first reason why Roman Catholics may be brought into the New Jerusalem, that is, the New Church, before the Reformed is because the faith of justification by the imputation of Christ's merit, which is an erroneous faith that cannot be together with the faith of the New Church (see nos. 102-4), is with them obliterated, yea, utterly erased; whereas, it is as it were engraven upon the Reformed, inasmuch as it is the principal tenet of their Church. A second reason is that with the Roman Catholics, more than with the Reformed, there is the idea of Divine majesty in the Lord's Human, as is clearly evident from their most holy veneration of the Host. A third reason is that with Roman Catholics charity, good works, repentance and attention to a new life, are the essentials of salvation; these are also the essentials of the New Church. It is otherwise with the Reformed who are confirmed in faith alone; with them the above-mentioned activities do not enter into faith either as essentials or as formalities, and consequently contribute nothing to salvation. These are the three reasons why Roman Catholics, if they approach God Himself, the Saviour, not mediately but directly, and likewise receive the holy eucharist in both kinds, receive a living faith instead of a dead faith before the Reformed, and are brought by the Lord, by means of angels, to the gates of the New Jerusalem or New Church, and are introduced into it with the utmost rejoicing.
108. The first reason why the Roman Catholics may be brought into the New Jerusalem, or the New Church, more easily than the Reformed, is because the faith of justification by the imputation of the merit of Christ, which is an erroneous faith, and cannot be together with the faith of the New Church (n. 102-104), is with them obliterated, yea, is to be altogether obliterated; but it is as it were engraven upon the Reformed, inasmuch as it is the principal tenet of their church. The second reason is, because the Roman Catholics entertain an idea of Divine majesty in the Human of the Lord, more than there is with the Reformed, as is evident from their most devout veneration of the host. The third reason is, because they hold charity, good works, repentance, and attention to amendment of life, to be essentials of salvation, and these are also the essentials of the New Church; but the case is otherwise with the Reformed, who are confirmed in faith alone; with these the above are neither regarded as essentials nor formalities belonging to faith, and consequently they contribute nothing to salvation. These are three reasons, why the Roman Catholics, if they approach God the Savior Himself, not mediately but immediately, and likewise administer the Holy Eucharist in both kinds, may more easily than the Reformed receive a living faith in the place of a dead faith, and be conducted by angels from the Lord to the gates of the New Jerusalem or the New Church, and be introduced therein with joy and shouting.
108. Quod Romano Catholici possint in Novam Hierosolymam, hoc est, Novam Ecclesiam, prae Reformatis introduci, est CAUSA PRIMA, quia Fides justificationis per Imputationem meriti Christi, quae est fides erronea, et non potest una esse cum fide Novae Ecclesiae, n. 102-104, apud illos est obliterata, imo prorsus obliteranda; Reformatis autem insidet illa sicut insculpta, quia est principalis Ecclesiae illorum. CAUSA SECUNDA, quia apud Romano Catholicos est idea Divinae Majestatis in Humano Domini, plus quam apud Reformatos, ut manifeste patet ex sanctissima veneratione Hostiarum. CAUSA TERTIA est, quia illis sunt Charitas, Bona opera, Paenitentia, studium novae vitae, Essentialia salutis, et haec etiam sunt Essentialia Novae Ecclesiae; aliter vero Reformatis, in sola fide confirmatis, apud hos eadem illa non ut essentialia nec ut formalia ingrediuntur fidem, et inde nihil conferunt ad salutem. Illae tres Causae sunt, quod si Romano-Catholici adeunt Ipsum Deum Salvatorem non mediate sed immediate; et quoque si binas Species in Sacra Eucharistia sortiuntur, prae Reformatis illis fidem vivam loco fidei mortuae recipiant, et ad portas Novae Hierosolymae seu Novae Ecclesiae a Domino per Angelos ferantur, et cum gaudio et jubilo introducantur.