338、⑶出于直接怜悯、无需方法的瞬间得救是不可能的。我刚才解释了，为了拯救人，圣治的运作自他出生时就开始了，并持续到他生命的结束，然后直到永远；还解释了这种运作出于纯粹的怜悯通过方法持续进行。由此可知，根本没有瞬间得救，或脱离方法的直接怜悯这样的事。然而，许多人不用理解力来思想教会事务或宗教事务，便以为他们得救凭的是脱离方法的直接怜悯，因而相信得救就在一瞬间；然而，事实恰恰相反；这是一个具有毁灭性的信念。鉴于这些原因，按适当顺序把这个事说清楚是很重要的：
①出于直接怜悯、无需方法的瞬间得救的信念来源于人的属世状态。
②这种信念来自对属灵状态的一种无知，属灵状态完全不同于属世状态。
③在基督教界，所有教会的教义就内在而言，都反对出于直接怜悯、无需方法的瞬间得救；然而，它得到了教会有名无实的外在成员的支持。
①出于直接怜悯、无需方法的瞬间得救的信念来源于人的属世状态。属世人出于自己的状态只知道天上的喜乐就像世上的喜乐，这喜乐以相同的方式流入并被接受。例如，它就像穷人变得富有，并从贫穷的悲伤心情变为富裕的快乐心情时的体验；或像一个卑微之人受到尊敬，因而从遭鄙视到荣耀时的体验；又或像一个人从居丧之家到喜庆婚礼时的体验。由于这些状态可在一天之内发生改变，并且人们对人死后的状态没有其它概念，所以明显可知他们为何相信出于直接怜悯、无需方法的瞬间得救。
此外，在世上，许多人可以聚集在一个民间社区，可以快乐地住在一起，即便他们在心智上各不相同。这种情形在人的属世状态下发生，因为一个人的外在能被调整，以适应另一个人的外在，无论他们的内在多么不同。从这种属世状态会得出另外一个结论，即：得救仅仅是准许进入天上的天使当中，这种准许就来自脱离方法的直接怜悯。所以，他们以为天堂既可以授予善人，也可以授予恶人；那时，他们的关系就像世上的关系一样；唯一不同的是，每个人都将充满喜乐。
②这种信念来自对属灵状态的一种无知，属灵状态完全不同于属世状态。前面许多地方论述了属灵状态，也就是人死后的状态；并说明，每个人都是他自己的爱，除了那些处于相似的爱之人外，没有人能与其他任何人共同生活；他若来到别人中间，或拜访其他人，就无法呼吸自己的生命。正因如此，每个人死后都会进入自己人的社群，也就是那些处于一种相似的爱之人的社群，他视这些人为亲朋好友；奇妙的是，他一遇见他们，好像从小就认识他们一样。其中的原因就是属灵的关系和友谊。更妙的是，在一个社群中，除了自己的房子外，没有人能住在其它任何房子里；每个人在社群里都有自己的房子，并且他一进入这个社群，就会找到为他预备的房子。他可以在自己房子之外与其他人聚会，但仍只能住在自己的房子里。此外，在别人的房间，除了自己的地方外，没有人能坐在其它任何地方。他若坐在别的地方，就会变得头脑失灵，说不出话来。神奇的是，每当一个人进入一个房间时，他就知道自己的地方。这同样适用于敬拜的地方和那些参加公共聚会的人所在之地。
这一切清楚表明，属灵状态完全不同于属世状态，属灵状态的性质是：除了自己的主导爱所在的地方外，没有人能在其它任何地方，因为那是他的生命快乐所在的地方，人人都想在他的生命快乐所在的地方。人的灵无法在其它任何地方，因为快乐构成他的生命，甚至构成他的呼吸和心跳。在尘世则不然。在这个世界上，人的外在从小就被训练用表情、言语和肢体语言伪装不属于他内在的快乐。因此，人们根据世人的状态无法对人死后的状态得出结论，因为每个人死后的状态都是一种属灵的状态。也就是说，他只能生活在自己的爱之快乐中，这种快乐是他在世上通过自己的生活获得的。
这一切清楚表明，凡享受地狱快乐的人都不准许进入通常称作天上喜乐的天堂快乐；或也可说，凡享受邪恶快乐的人都不准许进入良善的快乐。这一点从以下事实显得更清楚：死后，没有人被禁止上天堂；路会指给他，机会也给他，他被准许进入。然而，一进入天堂，吸入它的快乐，他就开始感到胸口疼痛，心脏备受煎熬，头晕眼花，以致他就像挨近火的蛇一样扭动翻滚。然后，他将脸转离天堂，转向地狱，仓皇逃跑，一刻不停，直到进入自己的爱之社群。所以显而易见，没有人出于脱离方法的直接怜悯进入天堂；尤其是，这不是简单的被放进去的问题，如许多世人所以为的那样；因此，像瞬间得救这样的事是不存在的，因为这种事是以脱离方法的直接怜悯为前提的。
有些人在世时相信出于直接怜悯、无需方法的瞬间得救，当他们成为灵人时，便渴望他们的地狱快乐或邪恶快乐能凭着神性全能和神性怜悯，被改变为天堂快乐或良善快乐。由于他们的愿望强烈，所以天使被准许做这事。但天使一拿走他们的地狱快乐，由于这是他们生命之爱的快乐，因而就是他们的生命，所以他们躺在那里像死了一样，没有任何感觉，并且一动不动。除了他们自己的生命外，没有任何生命能被吸入他们里面，因为他们心智和身体的一切事物都向后转动，无法反转过来。因此，只有被准许重新进入他们的生命之爱的快乐，他们才苏醒过来。后来他们说，在那种更内在的状态下，他们感受到某种充满威胁、极其恐怖的东西，是他们不想谈论的东西。故在天堂，他们说，把一只猫头鹰变成一只斑鸠，或把一条蛇变为一只羔羊，都比把一个地狱灵变成一位天堂天使容易。
③在基督教界，所有教会的教义就内在而言，都反对出于直接怜悯、无需方法的瞬间得救；然而，它得到了教会有名无实的外在成员的支持。所有教会的教义就内在而言，都教导生活。有哪个教会的教义不教导：人要检查自己，看到并承认自己的罪，坦白它们，悔改，最后过一种新生活呢？没有这种告诫和教导，谁会被允许参加圣餐礼呢？调查一下，你就会信服。有哪个教会的教义不是建立在十诫的基础上？十诫就是生活的诫命。在教会，但凡有一点教会的东西在里面的人，一听见说人若过良善的生活，就会得救，若过邪恶的生活，就会受到诅咒，谁不承认呢？这就是为何亚他那修信经（它也是整个基督教界都接受的教义）说：主将来必降临，审判活人死人；行善者必入永生，作恶者必入永火。
由此可见，所有教会的教义就内在而言，都教导生活；它们因教导生活，故也教导得救取决于生活。人的生命不是在一瞬间被吹入他里面，而是逐渐形成的，并通过他避恶如罪而得以改造，尤其是：他要明白什么是罪，认识并承认它，不意愿它，从而停止它，还要知道涉及认识神的方法。人的生命通过这两类方法得以形成和改造，并且这些方法不可能在一瞬间注入他。因为本身属地狱的遗传之恶必须被移走，本身属天堂的良善必须被植入以取代之。由于遗传之恶，人的理解力好比一只猫头鹰，人的意愿好比一条蛇；而当他得到改造时，他的理解力就好比一只鸽子，他的意愿则好比一只绵羊。这意味着瞬间改造和由此而来的得救，好比瞬间把一只猫头鹰变成一只鸽子，把一条蛇变成一只绵羊。凡对人的生命有所了解的人，谁不明白，若不把猫头鹰和蛇的本性除去，植入鸽子和绵羊的本性以取代之，这一切是不可能的？
此外，众所周知，凡聪明人都能变得更聪明，凡智慧人都能变得更智慧；也就是说，人的聪明和智慧能够增长；对有些人来说，这种增长从幼年时期就开始，一直持续到生命的结束，人就这样不断得以完善。属灵的聪明和智慧岂不更是这样吗？这种聪明智慧通过两种层级上升超越属世的聪明智慧，并且随着上升，它会变成无法形容的天使的聪明智慧。前面（335节）说明，聪明智慧在天使那里会增长到永恒。若愿意，谁不理解这种观点：对正在变得更完善，直到永远的某种东西来说，瞬间变得完善是不可能的？
338. (3) Instantaneous salvation out of mercy apart from means is not possible. In the preceding discussions we showed that the operation of Divine providence to save a person begins at the person's birth and continues to the end of his life, and afterward to eternity, and that this operation takes place unceasingly, through means, out of pure mercy. It follows from this that there is no instantaneous salvation, nor any mercy apart from means.
However, because many people do not exercise their intellect to give any thought to matters connected with the church and religion, and so believe that they are saved out of mercy apart from means and that salvation is therefore instantaneous, and because this is nevertheless contrary to the truth and is in addition a harmful belief, it is important that we consider it under its own outline:
1. A belief in instantaneous salvation out of mercy apart from means has been formed from people's natural state.
2. This belief springs from an ignorance of people's spiritual state, which is totally different from their natural state.
3. When regarded interiorly, the doctrines of all the churches in the Christian world are in conflict with instantaneous salvation out of mercy apart from means; but external people in the church nevertheless maintain it.
[2] FIRST, that a belief in instantaneous salvation out of mercy apart from means has been formed from people's natural state: From the perspective of his state a natural person knows no otherwise than that heavenly joy is like worldly joy, and that it flows in and is received in the same way. He believes, for example, that it is like a poor person's becoming rich and so going from a sorrowful state of poverty into a happy state of wealth. Or like a lowborn person's becoming honored and so going from a state of contempt into one of glory. Or like someone's going from a house of mourning to the joy of a wedding.
Because these states can change in a day, and that is the idea people have of a person's state after death, it is apparent why it is that people believe in instantaneous salvation out of mercy apart from means.
[3] In the world, moreover, many people can be in the same gathering or same civil society and have a happy time together, and yet all differ in dispositions. This is the case in their natural state. The reason is that the outward personality of one person can accommodate itself to the outward personality of another, however different their inner characters may be.
From this, their natural state, people conclude, too, that salvation is simply admittance into the company of angels in heaven, and that the admittance is owing to mercy apart from means. Consequently they also believe that heaven can be granted to the evil as well as to the good, and that their association is then like their association in the world, with the difference that it is now filled with joy.
[4] SECOND, but that this belief springs from an ignorance of people's spiritual state, which is totally different from their natural state: We have discussed in many places above people's spiritual state, the state of a person after death, and we have shown that everyone is the embodiment of his own love, that one can live only with people who possess a similar love, and that if someone enters the company of others than those, he cannot breathe the breath of his own life.
For this reason everyone comes after death into a society of his own people, who are people who possess a similar love, and he recognizes them as relatives and friends. Remarkably, moreover, when he meets and sees them, it is as though he had known them from early childhood. It is a spiritual relationship and friendship that occasions this.
In fact, what is more, no one in a society can dwell in any other house than his own. Everyone in a society has his own house, which he finds ready for him as soon as he enters the society. He can be in the company of others outside of his house, but still cannot stay anywhere else than in his own home.
Again, what is still more, in the parlor of another one can sit only in his own place. If he sits anywhere else, he becomes as though demented and is mute. Remarkably, moreover, everyone knows his own place as soon as he enters the parlor. The same is the case in churches, and also in any gatherings when people come together.
[5] It is apparent from this that people's spiritual state is totally different from their natural state, and is such that one can be only where his reigning love is, for that is where he finds his life's delight, and everyone wishes to be in the enjoyment of his life's delight. Moreover, a person's spirit cannot be elsewhere, because that enjoyment constitutes his life, even his very respiration, as well as the beating of his heart. Not so in the natural world. In this world a person's outer self is taught from early childhood to feign in facial expression, speech and bearing other delights than those of his inner self. Consequently, from a person's state in the natural world no conclusion can be drawn in regard to his state after death, inasmuch as everyone's state after death is a spiritual one, and is such that he can be only where his love's delight is, which he acquired for himself in the natural world by his life.
[6] It can be plainly seen from this that no one can be admitted into the delight of heaven, which in common parlance is called heavenly joy, if he is caught up in a delight of hell. Or to say the same thing, no one can be admitted into a delight in good if he is caught up in a delight in evil. This may be concluded still more clearly from the fact that no one after death is prevented from ascending into heaven. He is shown the way, given the opportunity, and allowed to enter. But when he comes into heaven and with his breathing draws in its delight, he begins to be pained in breast and tortured in heart, and to feel a loss of consciousness, in which he writhes like a snake held next to a fire, and facing away from heaven in the direction of hell, he flees headlong and does not rest until he is in a society of his own love.
It can be seen from this that it is granted no one to enter heaven out of mercy apart from means, accordingly that entrance into heaven is not simply to be let in, as many in the world suppose, and that neither is there is any instantaneous salvation, for this presumes a mercy apart from means.
[7] There were some people who in the world believed in instantaneous salvation out of mercy apart from means, and when they became spirits they wished to have their hellish delight or delight in evil transformed into a heavenly delight or delight in good by an exercise of Divine omnipotence and at the same time of Divine mercy. And because they so desired, it was also permitted that this be done by some angels, who then removed their hellish delight. But because this was the delight of their life's love, thus their life, they then lay as though dead, without any sensation, and motionless, nor was it possible to breathe into them any other life than their own, because all the constituents of their mind and body, having been turned backward, could not be forced around again into the opposite direction. Consequently they were revived by an infusion of their life's love's delight.
Afterward they said that in that state they inwardly experienced something dreadful and horrifying, which they were unwilling to divulge.
It is a saying in heaven, therefore, that it is easier to turn an owl into a dove or a serpent into a lamb than some hellish spirit into an angel of heaven.
[8] THIRD, that when regarded interiorly, the doctrines of all the churches in the Christian world are in conflict with instantaneous salvation out of mercy apart from means; but external people in the church nevertheless maintain it: Interiorly regarded, the doctrines of all the churches teach a way of life. What church is there whose doctrine does not teach that a person should examine himself, see and acknowledge his sins, confess them, repent, and then live a new life? Who is admitted to Holy Communion without this admonition and precept? Inquire and you will be convinced.
What church's doctrine is not founded on the commandments of the Decalogue? And the commandments of the Decalogue are commandments to be lived.
What member of the church, who has anything of the church in him, does not acknowledge when he hears it that anyone who lives rightly is saved, and anyone who lives evilly condemned? Therefore in the Athanasian Creed, 1which is also the doctrine accepted throughout the Christian world, we find this said, that the Lord "will come to judge the living and the dead," and then "those who have done good will enter into eternal life, and those who have done evil into eternal fire."
[9] It is apparent from this that interiorly regarded, the doctrines of all the churches teach a way of life, and because they teach a way of life, they teach that salvation depends on the way one lives. Moreover, a person's way of life is not instilled in a moment, but is formed gradually, and is reformed as a person refrains from evils as being sins, thus according as he knows what is sinful and recognizes and acknowledges it, and as he does not will it, and for that reason desists from it, and also as he knows, too, those means which relate to a concept of God.
By all of these means a person's life is formed and reformed, and they cannot be introduced in a single moment. For hereditary evil must be removed, which in itself is hellish, and good implanted instead, which in itself will be heavenly. Because of his hereditary evil a person may be compared to an owl in respect to his intellect, and to a snake in respect to his will, while a person who has been reformed may be compared to a dove in respect to his intellect, and to a sheep in respect to his will. Therefore any instantaneous reformation and consequent salvation would be comparatively like changing an owl instantaneously into a dove, and a snake into a sheep. Who, if he knows anything about human life, does not see that this is not possible unless the owl and serpent nature is taken away and a dove and sheep nature implanted?
[10] People know, furthermore, that every intelligent person can become more intelligent, and every wise person wiser; that intelligence and wisdom can grow in a person - and in some do grow - from early childhood to the end of his life; and that a person is thus continually being perfected. Why should this not be even more the case with spiritual intelligence and wisdom? These qualities ascend through two degrees above natural intelligence and wisdom, and as they ascend they become angelic, so as to be indescribable. In the case of angels they also grow to eternity, as we said above.
Who cannot comprehend if he will that it is impossible for anything being perfected to eternity to be perfect in an instant?
Footnotes:
1. A profession of faith beginning with the words "Quicunque vult" and widely used in western Christianity. Attributed in earlier centuries to Athanasius (see note 1, number 46), it became known also as the Athanasian Creed; but modern scholarship no longer ascribes it to him but to some other, unknown, western writer.
338. 3. Instant salvation by direct mercy is impossible. I have just explained that the work of divine providence for our salvation begins at our birth and continues until the end of our life and then goes on to eternity, and that this work is constantly being done out of pure mercy and through means. It follows that there is no such thing as instant salvation or direct mercy.
However, there are many people who do not think about church matters or religious matters with discernment. They believe that they are saved by direct mercy and that salvation therefore happens instantaneously; yet the opposite is true; and this is a destructive belief. For these reasons, it is important to lay the matter out in its sequence. (a) Belief in instant salvation by direct mercy is based on the state of our earthly natures. (b) This belief comes from an ignorance of our spiritual state, which is completely different from our earthly state. (c) If we look more deeply into the teaching of all the churches in the Christian world, they deny instant salvation by direct mercy; and yet nominal members of the church are sure of it.
[2] (a) Belief in instant salvation by direct mercy is based on the state of our earthly natures. In our earthly consciousness, all we know from our normal state is that heavenly joy is like earthly joy, that it flows in and is received in the same way. For example, it is what happens when poor people become rich and change from the depressed mood of poverty to the happy mood of wealth, or when menial individuals become respected and move from scorn to honor; it is like people going from the sorrow of a wake to the joy of a wedding. Since these moods can change in a single day, and since people have no different concept of our state after death, we can see why they believe in instant salvation by direct mercy.
[3] In this world, there can be a large gathering in one civil community, all happy together even though they are all different in character. This happens in our earthly state because the outward face of one individual can adjust to the outward face of another no matter how different they may be inwardly. Looking at this earthly state, people conclude that salvation is simply admission to the company of angels in heaven and that admission is by direct mercy. So they believe that heaven can be granted to evil and to good people alike, and that they will then relate to each other the way they do in the world, except that everyone will be full of joy.
[4] (b) This belief comes from an ignorance of our spiritual state, which is completely different from our earthly state. There is a great deal of information in the preceding pages about our spiritual state, our state after death. I have explained that each of us is her or his own love and that none of us can live anywhere but with people whose loves are like ours, and that if we do visit others, we cannot breathe in our own life. This is why after death we all begin to associate with people whose loves are like ours. We recognize them as relatives and friends; and strange as it may seem, when we meet and see them it is as though we had known them from childhood. It is our spiritual likeness and friendship that causes this.
Not only that, within our own communities we can live only in our own house. We all have our house in that community, which we find ready for us as soon as we join the community. We can get together with others outside the house, but we can settle down only in our own. Beyond this even, when we are in someone else's quarters we can sit only in our own place. If we sit anywhere else it is as though our minds failed and we could not speak. Remarkably, when we enter a room, we know where we belong. The same holds true in churches and wherever people gather in groups.
[5] We can see from this that our spiritual state is totally different from our earthly state. Essentially, we cannot be anywhere but where our dominant love is. That is where the delight of our life is, and we all want to be where the delight of our life is. Our spirit cannot be anywhere else because it constitutes our life, our very breathing, and the beating of our hearts. It is different in this earthly world. Here our outward nature is trained from early childhood to pretend with our faces, speech, and body language to pleasures that are not the ones we are feeling inwardly. As a result, we cannot draw conclusions from people's moods in this world about their state after death, since their state after death will be a spiritual one. That is, they will not be able to live anywhere except in the pleasure of the love they have acquired by the way they lived in this world.
[6] This makes it abundantly clear that none of us can be admitted to that pleasure of heaven that is commonly known as heavenly joy if we enjoy the pleasures of hell, which is the same as saying that we cannot enjoy what is good if we enjoy what is evil. This becomes even clearer when we realize that after death no one is prevented from coming up into heaven. We are shown the way and given the resources, and we are let in. However, [if we enjoy evil] when we get to heaven and breathe in its pleasure, we begin to have such chest pains, heart pangs, and dizziness that we writhe like a snake next to a fire. Then with faces turned away from heaven and toward hell, we run away headlong, finding no rest until we are in the community of our own love. This shows that no one can get to heaven by direct mercy, and particularly that it is not simply a matter of being let in, as many people in this world presume. So there is no instant salvation, because this would presuppose direct mercy.
[7] There have been people who had believed in instant salvation by direct mercy in the world and who, once they had become spirits, wanted their hellish or evil pleasure to be transformed by divine omnipotence and divine mercy into heavenly or good pleasure. Since they craved this intensely, permission was granted for angels to do it. The angels took away their hellish pleasure. However, since this was the pleasure of their life's love, since it was their life, in fact, they lay there as though they were dead, senseless and motionless. No life could be breathed into them except their own because all the elements of their minds and their bodies had been turned backwards and could not be turned around again. So they were revived by letting the pleasure of their life's love back in. Later they said that in this more inward state they had felt something profoundly threatening and terrifying, something they did not want to talk about.
So in heaven they say that it is easier to change an owl into a turtledove or a snake into a lamb than to change a hellish spirit into an angel of heaven.
[8] (c) If we look into the teaching of all the churches in the Christian world, they deny instant salvation by direct mercy; and yet nominal members of the church are sure of it. If we look deeply enough, we find that the theologies of all our churches teach how to live. Does any church have a theology that does not tell us we should examine ourselves, see and admit our sins, confess them, repent of them, and then lead a new life? Is anyone allowed to take the Holy Supper without this warning and this command? Investigate the matter, and you will be assured.
Does any church have a theology that is not based on the Ten Commandments? The laws of the Ten Commandments are laws of life.
Is there anyone in the church who has a little of the church within who does not admit, on hearing it, that we are saved if we lead good lives and damned if we lead evil lives? That is why the Athanasian Creed (which is accepted theology throughout the Christian world) says that "the Lord will come to judge the living and the dead, and then those who have done good things will enter into eternal life, and those who have done evil things into eternal fire."
[9] We can see from this that if we look deeply enough, we find that the theologies of all our churches teach how to live; and since they teach how to live, they teach that our salvation depends on how we live. Our life is not breathed into us in an instant but is formed gradually, and is reformed as we abstain from evils as sins--specifically, as we see what is a sin, recognize it, admit it, and then do not intend it, and therefore refrain from it, and also as we know the means that relate to knowing God. By these two means our life is formed and reformed, and they cannot just be poured into us in an instant. Our inherited evil, which is essentially hellish, has to be banished first, and goodness, which is essentially heavenly, planted in its stead. Because of our inherited evil we are like owls as to our discernment and snakes as to our volition, while if we have been reformed we are like doves as to our discernment and sheep as to our volition. This means that instant reformation and consequent salvation would be like the instant transformation of an owl into a dove and a snake into a sheep. Can anyone who knows anything about human life fail to see that this could not happen unless the nature of the owl and the snake were taken away and the nature of the dove and the sheep implanted?
[10] We also know that everyone who is intelligent can become more intelligent and that everyone who is wise can become more wise. That is, our intelligence and wisdom can increase; and for some people it does increase from early childhood right to the end of life, with individuals becoming steadily more and more perfect. Why should this not be even more true of spiritual intelligence and wisdom? This rises by two levels above earthly intelligence and wisdom, and as it rises it becomes angelic and inexpressible. I have already noted [335] that for angels it keeps growing forever. Can anyone fail to grasp the notion that it is impossible for something that keeps becoming more perfect forever to become perfect in an instant?
338. III. INSTANTANEOUS SALVATION FROM IMMEDIATE MERCY IS IMPOSSIBLE. In what has gone before it was shown that the operation of the Divine Providence for the salvation of man begins at his birth and continues right on to the end of his life, and afterwards to eternity; also that this operation is continually effected through means out of pure mercy. Hence it follows that neither instantaneous salvation nor immediate mercy is possible. However, as many who give no thought from the understanding to matters pertaining to the Church or to religion believe that they are saved from immediate mercy and consequently that salvation is instantaneous, and yet this is contrary to the truth and is moreover a pernicious belief, it is important that it should be considered in its proper order:
1. The belief in instantaneous salvation from immediate mercy has been assumed from the natural state of man.
2. This belief comes from ignorance of the spiritual state, which is totally different from the natural state.
3. The doctrines of all the Churches in the Christian world, regarded interiorly, are against instantaneous salvation from immediate mercy, but still it is maintained by external men in the Church.
[2] First: The belief in instantaneous salvation from immediate mercy has been assumed from the natural state of man. The natural man from his own state does not know otherwise than that heavenly joy is like worldly joy, and that it flows in and is received in the same way; that it is, for example, like the joy of a poor man who becomes rich and who thus from a sad state of poverty comes into a happy state of opulence; or like that of a lowly person who becomes honoured and so passes from a state of contempt to glory; or like that of one who goes from a house of mourning to the joy of a wedding. As these states may be changed in a day, and a similar idea is entertained of the state of man after death, it is clear how the belief has arisen that salvation is instantaneous from immediate mercy.
[3] Moreover, in the world many may be gathered in one company or in one civil community and may be merry together, and yet all may differ in their mind (animis). This happens in man's natural state, and the reason is that the external of one may be accommodated to the external of another, however unlike their internals may be. From this natural state it is also concluded that salvation is merely admission into the company of angels in heaven, and that this admission is from immediate mercy. It is, therefore, also believed that heaven can be granted to the wicked as well as to the good, and that their association is then similar to that in the world, with this difference only that it is full of joy.
[4] Second: This belief comes from ignorance of the spiritual state, which is totally different from the natural state. The spiritual state, which is the state of man after death, has been treated of above in many places, where it is shown that everyone is his own love, and that no one can live with any except with those who are in a like love; and that if he enters the company of others he cannot breathe his own life. It is for this reason that everyone after death comes into a society of his own people, that is, of those who are in a similar love, and that he recognises them as relatives and friends, and what is wonderful, when he meets them and sees them it is as if he had known them from infancy. This is the result of spiritual relationship and friendship; and what is more, no one in a society can live in any other house than his own, each one in a society having his own house which he finds ready for him as soon as he enters the society. He may take part with others in meetings outside his own house, but still he cannot dwell anywhere but in it. Moreover, in another's apartment no one can sit anywhere but in his own place. If he sits anywhere else he becomes mentally inert and dumb; and what is wonderful, everyone when he enters a room knows his own place. It is the same in places of worship and in assemblies, when people meet together.
[5] From these circumstances it is clear that the spiritual state is totally different from the natural state, and is such that no one can be anywhere but where his ruling love prevails; for there is the delight of his life, and everyone desires to be in the delight of his life. A man's spirit cannot be anywhere else because that delight constitutes his life, even his very breathing and the beating of his heart. It is different in the natural world, where the external of man is taught from infancy to simulate in countenance, speech and gesture other delights than those of his internal. Therefore, from the state of a man in the natural world no conclusion can be formed regarding his state after death; for the state of everyone after death is spiritual, and is such that he cannot be anywhere but in the delight of his love; and this delight he acquires for himself by his life in the natural world.
[6] Hence it may be plainly evident that no one who is in the delight of hell can be admitted into the delight of heaven, which is commonly called heavenly joy; or what is the same thing, that no one who is in the delight of evil can be admitted into the delight of good. This conclusion may be still more evident from the circumstance that after death no one is denied entrance into heaven. The way is pointed out to him, opportunity is afforded him and he is even introduced; but as soon as he enters and inhales with his breath its delight, he begins to feel pain in his breast, to suffer torture in his heart, and he falls into a swoon in which he writhes like a serpent brought close to a fire. Then with his face turned away from heaven and turned towards hell he flees headlong down nor does he rest till he is in a society of his own love. Hence it may be evident that it is not possible for anyone to go to heaven from immediate mercy. Consequently, mere admission is not the only thing needful, as many in the world suppose; nor is there such a thing as instantaneous salvation, for this implies immediate mercy.
[7] There were some who while in the world believed in instantaneous salvation from immediate mercy; and when they became spirits they desired that their infernal delight, or their delight in evil, should be changed by the Divine Omnipotence and at the same time by the Divine Mercy into heavenly delight, or the delight in good. As they ardently desired this, permission was given for it to be done by angels, who then removed their infernal delight. Thereupon, as that was the delight of their life's love and consequently their life, they lay as if dead, deprived of all feeling and motion; nor was it possible to breathe into them any other life than their own, because all the things both of mind and body which had been reversed could not be turned back again. They were therefore revived by sending into them the delight of their own life's love; and they afterwards said that while in that state they had experienced something dreadful and horrible which they did not care to make known. For this reason it is said in heaven that it is easier to change an owl into a turtle dove or a serpent into a lamb than an infernal spirit into an angel of heaven.
[8] Third: The doctrines of the Churches in the Christian world, regarded interiorly, are against instantaneous salvation from immediate mercy, but still it is maintained by external men in the Church. The doctrines of all Churches, regarded interiorly, teach life. What Church is there whose doctrine does not teach that a man ought to examine himself, see and acknowledge his sins, confess them, repent and then live a new life? Without this warning instruction is anyone admitted to the Holy Communion? Make inquiry and you will be convinced. What Church is there whose doctrine is not founded on the commandments of the Decalogue? and the commandments of the Decalogue are commandments of life. What man of the Church is there in whom there is anything of the Church, who does not acknowledge when he hears it that he who lives well is saved and he who lives wickedly is condemned? Therefore in the Athanasian Creed, which is also the doctrine received in the whole Christian world, it is said
That the Lord will come to judge the quick and the dead; and then those that have done good will enter into life eternal, and those that have done evil into eternal fire.
[9] From this it is clear that the doctrines of all Churches when regarded interiorly teach life; and because they teach life they teach that salvation is according to the life. Now a man's life is not breathed into him in a moment, but is formed gradually, and is reformed as the man shuns evils as sins; consequently, as he knows what sin is, and recognising it acknowledges it, and as he does not will it and therefore desists from it, and as he learns also the means which relate to the knowledge of God. By all these the life of man is formed and reformed, and these cannot be imparted in a moment; for hereditary evil which in itself is infernal must be removed, and in its place good which in itself is heavenly must be implanted. From his hereditary evil man may be compared to an owl as to the understanding and to a serpent as to the will; but when he has been reformed he may be compared to a dove as to the understanding and to a sheep as to the will. Therefore, instantaneous reformation and consequent salvation would be like the instantaneous change of an owl into a dove and of a serpent into a sheep. Who that knows anything about the life of man does not see that this is not possible unless the owl and serpent nature is removed and there is implanted the nature of the dove and the sheep?
[10] Moreover, it is well known that every intelligent man may become more intelligent and every wise man more wise; and that intelligence and wisdom may increase in a man, and that they do increase in some men from infancy to the end of life, and that man is thus continually perfected. Why should spiritual intelligence and wisdom not show greater development? This ascends by two degrees above natural intelligence and wisdom, and as this ascends it becomes angelic wisdom which is ineffable. It has been stated above that this increases with the angels to eternity. Who may not comprehend if he will that it is impossible for that which is being perfected to eternity to be made perfect in an instant?
338. (3) Instantaneous salvation from mercy apart from means is impossible. It has been shown in what precedes that the operation of the Divine providence to save man begins at his birth and continues until the end of his life, and afterwards to eternity; also that this operation goes on unceasingly, through means, out of pure mercy. From this it follows that neither instantaneous salvation nor mercy apart from means is possible. But as many who do not think about matters pertaining to the church or to religion from the understanding believe that they are saved by mercy apart from means, and therefore that salvation is instantaneous; and as this is contrary to the truth, and is a pernicious belief, it is important that it should be considered in its proper order:
(1) The belief in instantaneous salvation out of mercy apart from means has been adopted from the natural state of man
(2) This belief comes from an ignorance of the spiritual state, which is wholly different from the natural state.
(3) The doctrines of all the churches in the Christian world, viewed interiorly, are opposed to instantaneous salvation out of mercy apart from means, but it is upheld, nevertheless, by the external men of the church.
[2] First: The belief in instantaneous salvation out of mercy apart from means has been adopted from the natural state of man. The natural man from his state does not know otherwise than that heavenly joy is like worldly joy, and that it flows in and is received in the same way; for example, that it is like the experience of a poor man becoming rich, who thus passes from the sad state of poverty into a happy state of opulence; or like one of low standing who becomes honored, and who thus passes from disdain to glory; or like one who goes from a house of mourning to the joy of a wedding. As these states may be changed in a day, and there is no other idea of man's condition after death, the source of the belief in instantaneous salvation out of mercy apart from means is evident.
[3] Moreover, in the world, many may be together in one company or in one civil community, and may enjoy themselves together, and yet all differ in mind; this occurs in man's natural state, and the reason is that the external of one man can be accommodated to the external of another, however unlike their internals may be. From this natural state another conclusion is drawn, that salvation is merely admission into heaven among the angels, and that this admission is from mercy apart from means. Consequently it is believed also that heaven can be granted to the evil as well as to the good, and that their association is then like that in the world, with the difference that it is full of joy.
[4] Secondly: This belief comes from an ignorance of the spiritual state, which is wholly different from the natural state. The spiritual state, that is, the state of man after death, has been treated of above in many places; and it has been shown that every one is his own love, and that no one can live with any except those who are in a like love, and if he comes among others he cannot breathe his own life. It is from this that every one after death comes into the society of his own, that is, of those who are in a like love, and that he recognizes these as relatives and as friends; and what is wonderful, when he meets them and sees them it is as if he had been acquainted with them from infancy. Spiritual relationship and friendship are the cause of this. And what is more, no one in a society can occupy any house but his own, each one in a society has his own house, and this he finds ready for him as soon as he enters the society. Outside of his house he may be in close companionship with others, and yet he can stay nowhere except in his own house. And still further, in another's apartment no one can sit any where except in his own place; if he sits elsewhere he becomes like one who has no command of his mind and is dumb; and what is wonderful, whenever one enters a room he knows his own place. The same is true in places of worship, and of those who come together in public assemblies.
[5] All this makes clear that the spiritual state is wholly different from the natural, and is such that no one can be any where but where his ruling love is, for there the delight of his life is, and every one wishes to be in the delight of his life, and a man's spirit cannot be elsewhere because that delight is what constitutes his life, even his very breathing and the motion of his heart. In the natural world it is different. In this world man's external is thoroughly taught from infancy to simulate in countenance, word, and gesture, other delights than those that belong to his internal. Consequently from a man's state in the natural world no conclusion can be formed about what his state will be after death; for every one's state after death is a spiritual state, which is, that he can be nowhere except in the delight of his own love, which delight he acquired by his life in the natural world.
[6] All this makes clear that no one can be admitted into the delight of heaven, which is commonly called heavenly joy, who is in the delight of hell; or what is the same, no one who is in the delight of evil can be admitted into the delight of good; and this may be still more clearly concluded from this, that after death no one is forbidden to ascend into heaven; the way is shown him, opportunity is given him, and he is admitted; but as soon as he enters heaven and breathes in its delight he begins to suffer pain in his chest, to be tortured in his heart, to feel as if swooning, under which he writhes like a serpent brought near the fire; and with his face turned away from heaven and turned towards hell he flees precipitately, and does not rest until he has entered the society belonging to his own love. Evidently, therefore, no one enters heaven out of mercy apart from means; consequently mere admittance does not, as many in the world suppose, amount to anything, neither is there any such thing as instantaneous salvation, for this supposes mercy apart from means.
[7] There were some who had believed in the world in instantaneous salvation by mercy apart from means, and when they became spirits they desired to have their infernal delight, or their delight in evil, changed by Divine omnipotence and also by Divine mercy into heavenly delight or delight in good. And because they greatly desired this the angels were permitted to do it; but as soon as the angels had taken away their infernal delight, since it was the delight of their life's love, consequently their life, they lay as if dead, deprived of all sense and all motion; and it was impossible to breathe into them any other life than their own, because all things of their mind and body had been turned backward and could not be reversed. They were therefore resuscitated by admitting again the delight of their life's love. After this they said that in that state they interiorly had felt something awful and horrible which they were unwilling to divulge. For this reason it is said in heaven that it is easier to change an owl into a turtle-dove, or a serpent into a lamb, than any infernal spirit into an angel of heaven.
[8] Thirdly: The doctrines of the churches in the Christian world, viewed interiorly, are opposed to instantaneous salvation out of mercy apart from means; but it is upheld, nevertheless, by the external men of the church. The doctrines of all churches, viewed interiorly, teach life. What church is there the doctrine of which does not teach that man ought to examine himself, to see and acknowledge his sins, confess them, repent, and finally live a new life? Who is admitted to the Holy Communion without this admonition and instruction? Inquire and you will be convinced. What church is there the doctrine of which is not founded on the commandments of the Decalogue? and the commandments of the Decalogue are the commandments of life. What man of the church is there in whom there is anything of the church who does not acknowledge, as soon as he hears it, that he who lives well is saved and he who lives wickedly is condemned? Therefore in the Athanasian Creed (which is also the doctrine accepted in the whole Christian world) it is stated:-
That the Lord will come to judge the living and the dead; and then those that have done good will enter into life eternal, and those that have done evil into eternal fire.
[9] This shows clearly that the doctrines of all churches, viewed interiorly, teach life; and because they teach life they teach that salvation is in accordance with the life; and the life of a man is not breathed into him in a moment, but is gradually formed, and is reformed by his shunning evils as sins; consequently, by his learning what sin is, recognizing and acknowledging it, and not willing it, and thus refraining from it, also by gaining a knowledge of those means that have reference to a knowledge of God. By all these is man's life formed and reformed; and these cannot be poured into him in a moment, for hereditary evil, which in itself is infernal, must be removed, and in its place good, which in itself is heavenly, must be implanted. From his hereditary evil man may be likened in understanding to an owl and in will to a serpent; but when he has been reformed he may be likened in understanding to a dove and in will to a sheep. Therefore instantaneous reformation and salvation thereby would be comparatively like the instantaneous conversion of an owl into a dove, and of a serpent into a sheep. Who that has any knowledge of human life does not see that this is impossible, except by the removal of the owl and serpent nature and the implantation in its place of the dove and sheep nature?
[10] It is also admitted that every one who is intelligent can become more intelligent, and every one who is a wise man can become wiser, and that intelligence and wisdom may grow in man, and with some do grow, from infancy until the end of life, and that man is thus perfected continually. Is this not still more true of spiritual intelligence and wisdom? These ascend above natural intelligence and wisdom by two degrees, and as they ascend they become angelic intelligence and wisdom, which are ineffable. That these increase to eternity with the angels has been stated above. Cannot any one who is willing understand that it is impossible for that which is perfecting to eternity to be made perfect in an instant?
338. III. Quod momentanea salvatio ex immediata Misericordia non dabilis sit. In antecedentibus ostensum est, quod operatio Divinae Providentiae ad salvandum hominem, inchoet ab ejus nativitate, et perstet usque ad finem vitae ejus, et postea in aeternum; tum quod operatio illa continue fiat per media ex pura misericordia; ex his sequitur, quod non detur momentanea salvatio, nec immediata misericordia. Sed quia multi, qui de rebus Ecclesiae seu religionis non aliquid cogitant ex intellectu, credunt quod ex immediata Misericordia salventur, et inde quod salvatio sit momentanea, et tamen hoc contra veritatem est, et insuper est fides damnosa, interest ut expendatur in suo ordine. 1. Quod fides de momentanea salvatione ex immediata Misericordia capta sit ex statu naturali hominis. 2. 1Quod haec fides sit ex ignorantia status spiritualis, qui prorsus diversus est a statu naturali. 3. Quod doctrinae omnium Ecclesiarum in Christiano Orbe interius spectatae sint contra momentaneam salvationem ex immediata Misericordia; sed usque quod externi Ecclesiae homines illam stabiliant.
[2] PRIMUM. Quod fides de momentanea salvatione ex immediata Misericordia, capta sit ex statu naturali hominis. Naturalis homo ex suo statu non aliter scit quam quod gaudium coeleste sit sicut gaudium mundanum, ac quod similiter influat et recipiatur: pro exemplo, quod sit sicut qui pauper est, dives fit, et sic qui e tristi statu egestatis in felicem statum opulentiae venit; vel sicut qui vilis est, et fit honoratus, et sic e contemtu in gloriam venit; aut sicut qui e domo luctus in gaudium nuptiarum venit: quia hi status possunt intra diem mutari, et non alia idea est de statu hominis post mortem, patet unde est, quod credatur salvatio momentanea ex immediate Misericordia.
[3] In Mundo etiam possunt plures in uno consortio et in una societate civili esse et simul laetari, et tamen omnes differre 2animis; hoc fit in statu naturali; causa est, quia externum unius hominis potest accommodari externo alterius, utcunque interna dissimilia sunt: ex hoc statu naturali etiam concluditur, quod salvatio sit modo admissio ad angelos in coelum, et quod admissio sit ex immediata Misericordia: quare etiam creditur, quod malis aeque possit dari coelum quam bonis, et quod tunc consociatio sit similes quae in Mundo, cum differentia quod illa sit plena gaudio.
[4] SECUNDUM. Sed quod haec fides sit ex ignorantia status spiritualis, qui prorsus diversus est a statu naturali. De statu spirituali, qui est status hominis post mortem, supra multis in locis actum est, et ostensum, quod unusquisque sit suus amor, et quod nemo possit vivere cum aliis quam cum illis qui in simili amore sunt, et quod si ad alios venit, non respirare possit suam vitam: inde est, quod quisque post mortem veniat in societatem suorum, qui sunt qui in simili amore sunt, et quod hos cognoscat sicut affines et sicut amicos; et quod mirum est, cum illos convenit et videt, est sicut illos ab infantia cognovisset; est affinitas et amicitia spiritualis, quae hoc facit: imo plus, non potest aliquis in societate habitare in alia domo quam in sua; cuivis in societate sua domus est, quam invenit sibi paratam, ut primum societatem intrat: in consortiis potest esse cum aliis extra suam domum, sed usque non alibi quam in sua morari: et quod adhuc plus est, non potest aliquis in alterius conclavi sedere quam in suo loco; si in alio fit sicut impos mentis et mutus, et quod mirabile est, quisque dum intrat conclave, scit suum locum; similiter fit in Templis; et quoque in caetibus quando congregati sunt.
[5] Ex his patet, quod status spiritualis sit prorsus diversus a statu naturali, ac talis ut aliquis non possit alibi esse quam ubi regnans ejus amor est, ibi enim est jucundum vitae ejus, et quisque vult in suae vitae jucundo esse, et spiritus hominis non potest alibi, quia id facit vitam ejus, imo ipsam respirationem, ut et pulsum cordis ejus; aliter in Mundo naturali; in hoc externum hominis ab infantia edoctum est jucunda alia simulare facie, loquela et gestu, quam illa quae sunt interni ejus; quare ex statu hominis in Mundo naturali non potest concludi ad statum ejus post mortem, nam status cujusvis post mortem est spiritualis, qui est, quod non possit alibi esse, quam in jucundo sui amoris, quod sibi in mundo naturali per vitam comparavit.
[6] Ex his manifeste constare potest, quod nemo possit immitti in jucundum coeli, quod communi voce vocatur gaudium coeleste, qui in jucundo inferni est, seu quod idem, in jucundum boni qui in jucundo mali est; quod adhuc clarius potest concludi ex eo, quod nemini post mortem negetur ascendere in coelum; monstratur ei via, datur copia, et intromittitur, sed dum in coelum venit, et aspiratu jucundum ejus attrahit, incipit angi pectore, et torqueri corde, ac sentire deliquium, in quo se contorquet sicut anguis admotus igni, et cum aversa facie e coelo, et conversa ad infernum, praeceps aufugit, nec quiescit quam in societate amoris sui: inde constare potest, quod in coelum venire non sit alicui ex immediata misericordia, proinde quod non solum sit admitti, ut multi in Mundo autumant, tum quod nec sit momentanea salvatio, nam haec ponit immediatam Misericordiam.
[7] Fuerunt quidam qui in Mundo momentaneam salvationem ex immediata Misericordia crediderunt, et dum spiritus facti voluerunt ut jucundum illorum infernale seu jucundum mali, ex Divina Omnipotentia et simul ex Divina Misericordia transmutaretur in jucundum coeleste seu jucundum boni, et quia ita cupiverunt, etiam permissum est ut ab angelis fieret, qui tunc removerunt jucundum illorum infernale; sed illi tunc, quia id erat jucundum amoris vitae eorum, proinde vita eorum, jacuerunt sicut mortui, absque omni sensu et omni motu, nec possibile fuit insufflare aliam vitam quam suam, quia omnia mentis et corporis eorum, quae retro versa erant, non potuerunt retorqueri in contrarium, quare resuscitati sunt per immissionem jucundi amoris vitae eorum; post id dixerunt, quod in illo statu interius sentiverint dirum et quoddam horrendum, quod non voluerunt propalare: quare in Coelo dicitur, quod facilius sit convertere bubonem in turturem, et serpentem in agnum, quam aliquem spiritum infernalem in angelum coeli.
[8] TERTIUM. Quod doctrinae Ecclesiarum in Christiano Orbe interius spectatae sint contra momentaneam salvationem ex immediata Misericordia; sed usque quod externi Ecclesiae homines illam stabiliant. Doctrinae omnium Ecclesiarum interius spectatae docent vitam; cujusnam Ecclesiae doctrina est, quae non docet, quod homo se exploraturus sit, visurus et agniturus sua peccata, 3confessurus illa, poenitentiam acturus, et dein victurus vitam novam; quis absque hoc monito et praecepto admittitur ad Sanctam Communionem; inquire et confirmaberis. Cujus Ecclesiae doctrina est, quae non fundatur super praeceptis decalogi, ac praecepta decalogi sunt praecepta vitae. Quis homo Ecclesiae, in quo aliquid Ecclesiae est, qui non agnoscit, cum audit, quod salvetur qui bene vivit, et condemnetur qui male; quare in Fide symbolica Athanasiana, quae etiam est Doctrina in toto Christiano Orbe recepta, haec dicuntur, "Quod Dominus venturus sit ad judicandum vivos et mortuos, et tunc illi qui Bona fecerunt, intrabunt in vitam aeternam, et qui Mala fecerunt, in ignem aeternum."
[9] Ex quibus patet, quod Doctrinae omnium Ecclesiarum interius spectatae doceant vitam, et quia docent vitam, doceant quod salvatio sit secundum vitam; ac vita hominis non momento inspiratur, sed formatur successive, et reformatur sicut homo fugit mala ut peccata; proinde sicut novit quid peccatum, ac cognoscit et agnoscit id, et sicut non vult illud, et inde desistit ab illo; et sicut novit etiam illa media, quae se referunt ad cognitionem Dei; per haec et illa formatur et reformatur vita hominis, quae non uno momento possunt infundi; removendum enim est malum haereditarium, quod in se est infernale, et loco ejus implantandum est bonum, quod in se erit coeleste; homo ex malo suo haereditario comparari potest buboni quoad intellectum, 4et serpenti quoad voluntatem, et homo reformatus potest comparari columbae quoad intellectum, et ovi quoad voluntatem; quare momentanea reformatio et inde salvatio foret comparative sicut momentanea conversio bubonis in colum bam, ac serpentis in ovem; quis non videt, qui scit aliquid de vita hominis, quod hoc non detur, nisi bubonis et serpentis natura auferatur, et columbae et ovis natura implantetur.
[10] Notum etiam est, quod omnis intelligens possit intelligentior fieri, et omnis sapiens sapientior, et quod intelligentia et sapientia apud hominem possit crescere, et apud quosdam crescat, ab infantia usque ad finem vitae ejus, et quod homo sic continue perficiatur; quid non plus intelligentia et sapientia spiritualis; haec per duos gradus supra intelligentiam et sapientiam naturalem ascendit, et cum ascendit, fit angelica, quae est ineffabilis; quod haec apud angelos crescat in aeternum, supra dictum est: quis non comprehendere potest, si vult, quod impossibile sit, quod id, quod perficitur in aeternum, sit perfectum in instanti.
Footnotes:
1 Prima editio: 4.
2 Prima editio: differe
3 Prima editio: peccata;
4 Prima editio: intellectum: