265、③对圣治的怀疑因以下事实而产生：人们至今不知道避恶如罪就是基督教的本质或基督教本身，《新耶路撒冷教义之生活篇》全文说明了这个真理；由于与仁分离之信是接受该真理的唯一障碍，所以这个话题也得以论述。可以说，人们不知道避恶如罪是基督教的本质或基督教本身。因为几乎没有人知道它，然而每个人的确知道（参看258节）。之所以几乎没有人知道，是因为与仁分离之信抹杀了它；这信断言唯独信拯救人，而不是任何善行，或仁之良善；还断言他们不再受律法的束缚，而是自由的。那些经常听到这些话的人，就不再思想生活的任何邪恶或良善。此外，每个人出于自己的本性都倾向于接受这信，并且一旦接受它，就不再思想他的生活状态。这就是为何人们不知道这个真理。
在灵界，这种无知被指示给我。我问了一千多个刚从世界来的人，他们知不知道避恶如罪是宗教本身或宗教的本质；他们说，不知道，这是闻所未闻的新鲜事；相反，他们听到的是，他们不能凭自己行善，并且不在律法的束缚之下。当我问他们知不知道一个人必须检查自己，看见自己的罪，悔改，然后开始新生活；否则罪不得赦免，如果罪不得赦免，人就不会得救；我还提醒他们，每次领受圣餐，这一点都被明确大声地读给他们听时，他们回答说，他们没有注意这些事，只听见说，他们已经通过圣餐礼获得罪的赦免，剩下的事，那信在他们不知不觉中就做了。
我又问，为何教你孩子十诫？难道不是叫他们知道避恶如罪吗？难道只是让他们知道并相信这些事，却不照之而行吗？那么你为何说这是新鲜事？对此，他们只能回答说，他们知道，却又不知道；当犯奸淫时，他们从未想过第六诫，当偷窃或暗中诈骗时，从未想过第七诫，等等；更不用说，这类事违背神性律法，因而违背神。
当我从教会的教义中提到许多事，并从圣言证明，避开和远离如罪的邪恶就是基督教本身或基督教的本质，每个人的信都取决于他如此行的程度时，他们沉默不语。然而，当看见所有人都是照他们的生活被检查，并照他们的行为受审判，没有人是照与生活分离的信而受审判，因为每个人的信都取决于他们的生活时，他们确信这是真的。
大多数基督徒都不知道这一点，这在圣治的律法之下，即：每个人都要出于自由照着理性行动（参看71-99，100-128节）；没有人从天堂直接被教导，而是间接通过圣言，以及基于圣言的教义和讲道被教导（154-174节）；这种无知也在一切许可法之下，许可法同样是圣治的律法。对此，详情可参看258节。
265. (3) That a doubt may arise against Divine providence from the fact that Christians have previously not known that to refrain from evils as sins is the essence of Christian religion: That this is the essence of Christian religion is something we showed from beginning to end in The Doctrine of Life for the New Jerusalem. And because faith divorced from charity is the sole obstacle to its being accepted, we dealt with it as well.
We say that Christians have not known that to refrain from evils as sins is the essence of Christian religion, because nearly all do not know. And yet everyone does know (see no. 258 above). Still, nearly all do not know because faith alone has blotted it out, for it declares that faith alone saves, and not any good work or good of charity, and that people are no longer under the yoke of the law, but have been set free. People who have heard such pronouncements a number of times no longer pay attention to any evil of life, nor to any goodness of life. Moreover, owing to his inherent nature, every person is inclined to embrace this concept, and when he has once embraced it, he no longer thinks about the state of his life.
This is the reason people do not know that to refrain from evils as sins is the essence of Christian religion.
[2] The fact that they do not know has been disclosed to me in the spiritual world. I have asked more than a thousand newcomers from the world whether they know that to refrain from evils as sins is the essence of religion. They have said they did not, and that it is something new they had not heard before, but that they had been told that they could not do good of themselves and were not under the yoke of the law. When I asked whether they knew that a person should examine himself, see his sins, repent, and then begin a new life, and that otherwise his sins are not forgiven; that if their sins are not forgiven, they are not saved; and that this was something read aloud before them whenever they attended the Holy Supper, they replied that they took no notice of that but focused only on this, that through the Holy Supper they gained forgiveness for their sins, and that their faith did the rest without their knowing.
[3] I asked again, "Why did you teach your little children the Ten Commandments? Was it not that they might know what evils are sins to be shunned? Were the Commandments only things for them to know and believe, and not for them to obey? Why then do you say that this is something new?"
To this they could make no other answer than that they knew and yet did not know, and that they never thought about the sixth commandment when committing adultery, or about the seventh commandment when secretly stealing or swindling, and so on - still less that such acts are against Divine law, thus against God.
[4] When I cited a number of statements from the doctrines of the churches and from the Word confirming that to refrain from and turn away from evils as sins is the essence of Christian religion, and that everyone has faith according as he refrains and turns away, they fell silent. But they were convinced of its truth when they saw everyone being examined in respect to his life and judged in accordance with his deeds, and none in accordance with a faith divorced from life, since everyone has faith according to his life.
[5] The Christian world for the most part does not know this owing to the law of Divine providence that everyone be left to act in freedom in accordance with his reason, as discussed above in nos. 71-99, and in nos. 100-128; and to the law that no one be taught directly from heaven, but indirectly through the Word and through doctrine and preaching from the Word, as discussed in nos. 154-174.
It also accords with all the laws of permission, which also are laws of Divine providence.
More on this subject may be seen above in no. 258.
265. 3. Doubt about divine providence may be raised by observing the ignorance of the fact that the essence of the Christian religion is to abstain from evils as sins. I have explained in Teachings about Life for the New Jerusalem, from beginning to end, that this is the essence of the Christian religion; and since a faith divorced from charity does nothing but prevent it from being accepted, that topic was dealt with as well. We can say that people have not known that abstaining from evils as sins is the essence of the Christian religion, because hardly anyone does know, and yet everyone does know, really (see 258 above). The reason hardly anyone knows, still, is that faith separated [from charity] has blotted it out. This theology claims that faith alone is what saves us, not any good work or goodness effected by our caring. It claims that we are no longer under the yoke of the law but are in freedom. People who keep hearing this stop thinking about any evil life they may be leading or any good life. We are all inclined by nature to embrace this belief; and once we have done so, we no longer think about the state of our lives. This is the reason for our ignorance.
[2] I have been shown this ignorance in the spiritual world. I have asked more than a thousand newcomers from our world whether they knew that abstaining from evils as sins was the essence of religion, and they have told me that they did not, that this was something new that they were hearing for the first time. They had heard, though, that they could do nothing good on their own and that they were not under the yoke of the law. When I have asked whether they knew that they should examine themselves, see their sins, repent, and then begin a new life, and that otherwise their sins were not forgiven, and that if their sins were not forgiven they would not be saved, noting that they had been told this loud and clear every time they came to the Holy Supper, they have answered that they had not noticed this. All they had really heard was that they were being granted forgiveness of sins through the sacrament of the Supper and that their faith would take care of everything else without their knowing about it.
[3] I have said repeatedly, "Why have you taught your children the Ten Commandments, if it is not so that they would know which evils are the sins that they should abstain from? Is it just that they should know this and believe it, and not do anything about it? So why are you telling me that this is something new?" The only answer they have had is that they knew but did not know. They never thought about the sixth commandment when they were committing adultery or about the seventh when they were engaged in surreptitious theft or fraud, and so on, let alone about the fact that such actions are against divine law and therefore against God.
[4] When I have recited any number of statements from the teachings of the church, along with their scriptural basis, statements that abstaining and turning from evils as sins is the essence of the Christian religion and that our faith depends on the extent to which we have abstained and turned from them, they have been silent. The truth of the matter was proved to them, however, when they saw that they were all being examined in terms of their lives and judged by what they had done, no one being judged by a faith separated from life, because in all cases their faith depended on their life.
[5] It is under a law of divine providence that Christendom is so largely ignorant of this. We are all left to act in freedom and rationally (see above, 71-99, 100-128). The law also applies that no one is taught directly from heaven but indirectly through the Word and through teaching and preaching from it (see 154-174). This ignorance is also under all the laws of permission, which are also laws of divine providence. There is more on these in 258 above.
265. 3. A doubt may be raised against the Divine Providence from the fact that hitherto it has not been known that to shun evils as sins is the Christian religion itself. That this is the Christian religion itself is shown in THE DOCTRINE OF LIFE FOR THE NEW JERUSALEM, from beginning to end; and because faith separated from charity is the only obstacle to its being received, that also is treated of. It is stated that it has not been known that to shun evils as sins is the Christian religion itself; for it is unknown to almost everyone, and yet everyone does know it, as may be seen above (n. 258). Nevertheless, it is unknown to almost everyone, because faith so separated has obliterated it; for this faith affirms that faith alone saves and not any good work, that is, good of charity; also that they are no longer under the yoke of the law but are free. Those who have frequently heard such teaching no longer give any thought to any evil of life or to any good of life. Moreover, everyone by nature is inclined to embrace this idea; and once he has embraced it he gives no further thought to the state of his life. This is why it is not known [that to shun evils as sins is the Christian religion itself].
[2] That this is unknown was disclosed to me in the spiritual world. I have asked more than a thousand newcomers from this world whether they knew that to shun evils as sins is religion itself. Their answer was that they did not know it; and that this was a new idea they had not heard before, but that they had heard that they cannot do good of themselves, and that they are not under the yoke of the law. When I asked whether they knew that a man must examine himself see his sins, repent, and then enter upon a new life, and that otherwise sins are not remitted, and that if sins are not remitted men are not saved; and when I reminded them that this was read aloud to them each time they approached the Holy Supper, they replied that they paid no attention to these things, but only to this, that they have remission of sins by means of the Sacrament of the Supper, and that faith, without their knowledge, does the rest.
[3] Again I asked, Why did you teach your children the Decalogue? Was it not that they might know what evils are sins to be shunned? Or was it only that they might know these things and believe, and not act accordingly? Why then is it asserted that this is new? To this they could only reply that they know and yet do not know, declaring that they never think about the sixth 1commandment when committing adultery, or about the seventh commandment when committing theft or fraud by stealth, and so on; still less do they think that such things are contrary to Divine law, and thus offences against God.
[4] When I mentioned many things from the doctrines of the Churches and from the Word confirming the teaching that to shun and to turn away from evils as sins is the Christian religion itself and that everyone has faith only in proportion as he does so, they were silent. They were convinced, however, that this is true when they saw that all were examined as to their life, and were judged according to their deeds, and that no one was judged according to faith separated from life, because the faith of everyone is commensurate with his life.
[5] The circumstance that the Christian world for the most part did not know this is from the law of the Divine Providence that everyone is left to act from freedom according to reason, treated of above in (n. 71-99); and (n. 100-128); also from the law that no one is taught immediately from heaven, but mediately through the Word, and doctrine and preaching from the Word, treated of in n. 154-174; and also from all the laws of permission, which are also laws of the Divine Providence. Concerning these more may be seen above (n. 258).
Footnotes:
1. In Swedenborg's Writings the numbering of the Commandments is that adopted by Roman Catholics and Lutherans, combining into the First Commandment "Thou shalt have no other gods before me" and "Thou shalt not make unto thee any graven image, etc." The numbering adopted by Anglicans and other Protestants follows that of the Westminster Catechism, and divides the First Commandment on the acknowledgment and worship of God into two, and combines the Ninth and Tenth on coveting into one. See 3.
265. (3) A doubt may arise in opposition to Divine providence from the fact that hitherto men have not known that to shun evils as sins is the Christian religion itself. That this is the Christian religion itself has been shown in the Doctrine of Life for the New Jerusalem, from beginning to end; and because faith separate from charity is the only obstacle to its reception, that also is treated of. It is said that it is unknown that to shun evils as sins is the Christian religion itself. For it is unknown to almost every one, and yet is known to every one, as may be seen above (258). It is unknown to almost every one because it has been blotted out by faith separated; for that faith affirms that faith alone saves, and not any good work or good of charity; also that they are no longer under the yoke of the law, but free. Those who have often heard such things no longer give any thought to any evil of life or to any good of life. Moreover, every man from his own nature inclines to embrace this faith, and when he has once embraced it he gives no further thought to the state of his life. This is why this truth is unknown.
[2] That it is unknown has been disclosed to me in the spiritual world. I have asked more than a thousand newcomers from the world whether they know that to shun evils as sins is religion itself; and they said that they did not know, and that this was something new, not heard of before; although they had heard that they cannot do good of themselves, and that they are not under the yoke of the law. When I asked whether they did not know that a man must examine himself, see his sins, repent, and then begin a new life, and that otherwise sins are not remitted, and if sins are not remitted men are not saved, and reminded them that this had been read to them in a loud voice as often as they went to the Holy Supper, they replied that they gave no attention to these things, but only to this, that they have remission of sins by means of the sacrament of the Supper, and that faith does the rest without their knowledge.
[3] Again I asked, Why have you taught your children the Decalogue? Is it not that they might know what evils are sins to be shunned; or is it only that they might know these things and believe, And not do? Why, then, do you say that this is new? To this they have only been able to reply that they know and yet do not know; and that they never thought about the sixth commandment when committing adultery, or about the seventh commandment when stealing or defrauding covertly, and so on; still less that such things are contrary to the Divine law, thus against God.
[4] When I have mentioned many things from the doctrines of the churches and from the Word to prove that shunning and turning away from evils as sins is the Christian religion itself, and that every one has faith as he does this, they were silent. But they were convinced that this is true when they saw that all were examined in regard to their life, and were judged according to their deeds, and no one was judged according to faith separate from life, because every one has faith according to his life.
[5] That this has been for the most part unknown to the Christian world is from the law of the Divine providence that every one is left to act from freedom in accordance with reason (see above,71-99, and100-128); also from the law that no one is taught immediately from heaven, but mediately through the Word and doctrine and preaching from it (154-174); also from all the laws of permission, which are likewise laws of the Divine providence. (More on this above,258).
265. III. Quod contra Divinam Providentiam dubium possit inferri ex eo, quod huc usque nesciverint, quod fugere mala sicut peccata sit ipsa Religio Christiana. Quod hoc sit ipsa Religio Christiana, in DOCTRINA VITAE PRO NOVA HIEROSOLYMA, a principio ad finem, ostensum est: et quia fides separata a charitate solum obstat, quin recipiatur, etiam de illa actum est. Dicitur quod nesciverint quod fugere mala sicut peccata sit ipsa Religio Christiana, quia 1paene omnes nesciunt, et tamen unusquisque scit, videatur supra 258; quod usque paene omnes nesciant, est quia fides separata illud obliteravit, haec enim dictat, quod sola fides salvet, et non aliquod bonum opus seu bonum charitatis, tum quod non amplius sub jugo legis sint, sed in libertate; illi qui talia aliquoties audiverunt, non cogitant amplius de aliquo malo vitae, nec de aliquo bono vitae; quisque homo etiam ex natura sua ad id amplectendum inclinat, et cum semel amplexus est, non magis cogitat de vitae suae statu: haec causa est, quod nesciatur.
[2] Quod nesciatur, hoc mihi in mundo spirituali detectum est; quaesivi plures quam mille advenas e mundo, num sciant quod fugere mala sicut peccata sit Ipsa Religio; dixerunt quod non sciant, et quod hoc sit novum quoddam hactenus non auditum, sed quod auditum sit, quod bonum non possint facere a se, et quod non sint sub jugo legis; quum dixi, annon sciant, quod homo se exploraturus sit, peccata sua visurus, poenitentiam acturus, et dein vitam novam 2inchoaturus, et quod alioquin peccata non remittantur, et si peccata non remittuntur, non salventur, et quod hoc alta voce praelectum sit illis, quoties sanctam Coenam obiverunt; responderunt quod ad illa non attenderint, sed solum ad id, quod illis remissio peccatorum sit per Sacramentum Coenae, et quod fides, illis nescientibus, operetur reliqua.
[3] Iterum dixi, cur docuistis infantes vestros decalogum; numne ut scirent quae mala sunt peccata, quae fugienda; num solum ut illa scirent et crederent, et non [ut] facerent; cur ergo dicitur quod id novum sit; ad hoc non aliud respondere potuerunt, quam quod sciant et usque non sciant, et quod nusquam cogitent de sexto praecepto cum adulterantur, de septimo praecepto cum clandestine furantur seu defraudant, et sic porro, minus quod talia sint contra Divinam Legem, ita contra Deum.
[4] Cum memoravi plura ex doctrinis Ecclesiarum et ex Verbo confirmantia, quod fugere et aversari mala ut peccata sit ipsa Religio Christiana, et quod cuivis fides sit sicut fugit et aversatur, conticuerunt; sed confirmati sunt, quod verum sit, cum viderent quod omnes explorarentur quoad vitam, et judicarentur secundum facta, et nemo secundum fidem separatam a vita, quoniam cuivis est fides secundum illam.
[5] Quod Christianus Orbis quoad maximam partem illud nesciverit, est ex Lege Divinae Providentiae, quod cuique relinquatur ex libero secundum rationem agere, de qua supra 71-99, et 100-128: tum ex Lege, quod non aliquis immediate e coelo doceatur, sed mediate per Verbum, Doctrinam et Praedicationes ex illo, de quo 154-174. Et quoque ex cunctis Legibus Permissionis, quae etiam sunt leges Divinae Providentiae. Plura de his videatur supra 258.
Footnotes:
1 Prima editio: est quia
2 Prima editio: vovam